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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)
77. To proclaim the great mercy of the brow-eyed Lord
That saves the sinners who surrender unto Him
He sang of the boons he livingly granted
To the wanton demon that hymned and pleased Him,
When sunk by the mountain which he durst uproot. (1975)
78. Lord Siva grants grace to the worshippers;
Vishnu and Brahma knew this; yet they
Hailed Him not as their minds were flawed.
Taking the base forms of brute and fowl
They tried to reach His crown and feet, and failed;
Then they hailed the Lord duly with His panchaakshara
And were saved; this he narrated in his decad. (1976)
79. "They fall into perdition who pursue not the way
Of the Author of the Vedas--the red-haired One
Adorned with a white crescent--;
The ways of Samanas and Buddhists that knew
Neither good nor wisdom, are evil."
Thus proclaimed our Lord Sambandhar. (1977)
80. He completed the divine decad
Sealing it with his benediction.
Then the child, the Master of the Rig Veda,
Standing before the Lord, adored Him.
The celestials witnessing the grace and mercy
Of the Bountiful One came thronging in the sky
And rained showers of melliferous flowers. (1978)
81. The resounding of the auspicious and celestial tuntupis,
The singing of the Gandharvas and Kinnaras
Which was like the melodic roar of a sea of music
And the psalms and prayers tunefully chanted
By Indra and his ethereal train
Were drowned in the sound of "Hara! Hara!"
Raised by the interminable hosts of Siva. (1979)
82. The chanting of the Vedas grew in ever-increasing volume;
The gems from the crowns of the thronging Devas
Fell down in a shower and filled the earth;
A sea of saints, ever poised
In truth and peace, stood circling. (1980)
83. To the devotees who are impelled
By spiritual mellowness to reach Him,
The Lord throned on the Bull with His Consort
Who shares His body, grants the bark
Of His twin feet to cross the peerlessly strong
Currents of the sea of transmigration.
Such is He who now moved into the Temple
Of the everlasting Ark, accompanied by the Vedas (1981)
84. When he that stood on the ground
Verily the child of the Vedas,
Saw the Lord move into the temple,
Driven by a love to flourish in the imaged thought
Ushered within by his eyes, he also
Moved into the temple of the Holy One. (1982)
85. He who had wrought boundless tapas of yore
To become the blessed father of the divine child,
Let slip the stick; folding his flower-hands
In adoration, he danced in joy;
He was by fear, wonder and longing variously assailed;
He then began to con the import of the Tamil songs
So sweetly hymned by his son. (1983)
86. He could not behold the Eternal One and follow Him
Like his son who beheld Him and followed Him.
Witnessing the happenings he concluded
That the grace of the Lord of Tonipuram was at work;
So with a mind borne by longing
He went after his beloved son who walked before him. (1984)
87. They that witnessed the events,
They that only heard of them,
The wearers of the sacred thread and others:
All were thrilled alike.
"Whither has chanced the like of this?"
Thus they exclaimed in wonder
Foregathering at the threshold of the temple
Of the Lord of the coral-hued matted hair. (1985)
88. The divine child that partook of Wisdom's nectar
Went before the Lord of everlasting beatitude
Throned on His bright and huge Bull in golden Tonipuram
And in His presence hymned his decad that proclaims thus:
"Here indeed is my Ruler and Lord with Uma." (1986)
89. Even as the Brahmins who were well-versed
In the boundless Vedas, bore witness,
The divine child from whose lips wafted
The fragrance of nectarean Wisdom,
Moved out of the temple, blessed with the boon
To hymn the praise of the Lord in Tamil decades
Married to the sevenfold music
And also the grace of the Lord. (1987)
90. Before the divine presence of the child,
The recipient of wondrous and enduring grace,
The servitors of the crescent-crested Lord
Whose lustre excelled even that of the moon
And the blessed residents of Tonipuram
Gathered at the lofty thresholded temple
And offered their adorations thus: (1988)
91. "O Tapas of Kaazhi! Wealth of the kauniyas!
O deep sea of scriptural wisdom, the nectar sweet thereof!
You have come to the earth that devotees may flourish!
You are the recipient of grace divine
From the peerless Lord of the celestials
And His Consort, the Mother of the sevenfold music!"
Thus praised a few. (1989)
92. "O divine fosterer of the Vedas! Abode of Vaidikam!
Nimbus gravid with ever-growing wisdom!
Pukali's effulgence! Recipient of g_ace
From the Lord who with Uma was pleased to come forth
To bless you!" Thus praised a few others. (1990)
93. "O Source of piety! Bright ray that feasts the eyes
And fares forth with a cord of gold on its waist!
O moon of growing digits! Ground and base
For the movements of music! Barely three years old,
You are blessed with the grace of the Lord who is
The object of holy contemplation!" Thus praised a few. (1991)
94. Thus they praised--the Brahmins well-versed
In the Vedas, and others also--;
They fell prostrate and set the hallowed feet
Of the child on their heads;
Then they stood in glorious order;
The father Sivapaada Hridaya came near the child
Of divine wisdom, set him on his shoulders
And moved away. (1992)
95. The throng of Brahmins merged
With the throng of servitors;
Up in the sky they threw their towels
And sashes in joyous uproar;
It looked as though that in the street of Kaazhi,
The river of Siva's bliss ran, with spumy bubbles,
And foamy globules going up and down the course. (1993)
96. The Brahmin women of Kazhumalam who were
Like flashing lightnings atop the crested mountains,
From the tops of their mansions--the abode of
The earthly celestials--, blessed the child
With auspicious words; they showered on him
Fresh flowers, fragrant gold-dust
And white puffed rice. (1994)
97. When they went round the opulent streets of Sanbai
Some played on the auspicious instruments;
Some sang the Saama Veda; some bore bright
And beauteous lamps and filled the pials
With rows of pots filled with holy water;
Some prayed with wondrous love and great fervour. (1995)
98. As he whose coral-hued lips that were sweet
Of speech and fragrant with the milk
Of the sacred breasts of the bejewelled Consort
Of the Lord enshrined in the beauteous and auric Ark,
Entered his divine mansion
Conch and chank began to blow; celestial tuntupis
And other instruments loud resounded. (1996)
99. In his beauteous and pure mansion he abode;
That night, as the beauteous and roseate lotus-feet
Of the Lord ever enshrined in the divine Ark—
The form of the great Vedas which are
An embodiment of the hoary Naada--,
Were embosomed by him, loving devotion
Welled up in him; so even before
The many-rayed sun arose in the east,
He came to the Ark-temple of the Lord. (1997)
100. He came there in love and adored his Father
Enshrined in Kazhumalam and his Consort,
The divine Mother who fed him with the milk
Of Her sacred breasts—True wisdom
That could not be borne by any--;
Blessed with the lofty grace of his divine parents
He fared forth in joy to adore the Lord
At the shrine of comely Kolakka. (1998)
101. The loud billowy Cauvery with its goodly water
Washes ashore honied flowers and pearls;
The speckled bees buzz over blooms,
The damsels plunge into the tank and bathe;
Such is lovely Kolakka to the temple of which
He repaired and completed his sacred circuit;
Then standing in the divine presence
He began to hail the divine feet of the Lord
Of the celestials unknowable even to the Vedas. (1999)
102. The Lord is the enshrined import of the Vedas
Which are Truth incarnate;
He wears the hooded serpent of Venomous sacs
And the infant moon on His matted hair,
It is thus He is, and grants grace.
The Prince of Kauniyas hailed the Lord
Whose throat holds the poison,
In a decad which opened thus:
"The carp leap at the sluiced stream..."
He sang the Vedic hymn keeping time
By the clap of his hands. (2000)
103. As he sang keeping time by the clap of his hands
The merciful, red-haired Lord caused a pair
Of golden cymbals inscribed with the Panchaakshara
Of the celestial Lord, then and there, reach the hands
Of the Vedic child, born to redeem all the worlds,
That he could keep time with them for the hymns
He then sang (and was to sing thereafter). (2001)
104. Beholding the cymbals in his hands
The great one of Kaazhi placed them
On his head in reverence;
His mind-heart was delighted and then
From his sweet lips streamed
A musical and munificent decad of Tamil
For the flourishing of the sevenfold music;
Thus he sang before the Lord of beauteous ear-ring,
And completed his decad with his word of benediction. (2002)
105. Hearing the divine melody that swelled
Through all the bournes of Naada
The world of gods was steeped in wonder;
Tumpuru, Naarada and others well-renowned
In the sphere of sruti-music
Offered their prayers, and on earth
Caused showers of fragrant flowers;
The child that took birth for the flourishing
Of the Vedas, hailing the grace of his Lord
Returned to the city of Sanbai. (2003)
106. When the child holding in his lotus-red hand
The celestial cymbals, walked forth
His father could not endure it;
He bore him on his shoulders;
Thus he reached the towered temple
Adored by the thronging celestials,
In the city of the beauteous Ark
Resplendent with beauteous casements
Bathed in moonbeams. (2004)
107. He circumambulated the temple
Of ever-growing divinity
And stood before the holy Lord.
Divine grace impelled him to compose in all
An octad of divine decades (in takka raga);
Divinely inspired and in love, he now began
To hymn one of them, on the Lord
Of the golden Ark, blessed with His grace.
This he began with the adorable words thus:
"poovaar Konrai." (2005)
108. Keeping time with the divine cymbals
For his sacred decad, he continued to hymn
His psalms in succession, each in unison
With the preceding ones;
Then in deep devotion he adored the Lord.
He, verily a cloud that showers absolute wisdom,
Abode at Poontharaai, gracing its dwellers
With his splendorous presence
Of childhood's majesty. (2006)
109. While so, the Brahmins of Tirunanipalli--
The holy place that had of yore wrought tapas
To cause thither the birth of her that begot
The divine child--,
In great joy, chanting the Vedas, fared forth
Accompanied by auspicious orchestration
To Sanbai city of the impregnable rampart;
Arriving there they fell prostrate
At the feet of the Prince of Kauniyas. (2007)
110. Having heard the great tidings that he had
Come by true wisdom for the world to rejoice,
The twice-born and others of that realm
And its neighbourhood
And also the servitors of boundless joy
Thronged forth in great wonder
And came to Pukali; they hailed the feet
Of the child, verily a lion-cub,
And stood poised in devotional excellence. (2008)
111. To the sacred devotees, the holy Brahmins and others
Of joyous heart, feeding and other acts
Of hallowed glory were done dutifully
In keeping with their station by the residents
Of hoary Sanbai which was like unto Siva-loka
And indeed was so hailed by every world. (2009)
112. After the passage of a few days
The dwellers of Tirunanipalli which is circled by
The fertile Ponni rich in pearls,
Adoringly beseeched the child
To visit their town to adore Siva thither enshrined;
Prompted by grace he consented;
Up he rose to adore the Lord of the Ark;
With His blessing he fared forth
To adore at the other shrines too. (2010)
113. He that was on wisdom fed, set on earth
His pretty feet, very like the soft inner petal
Of the pollen-laden red lotus;
Unable to bear this or the act of anyone
Attempting to carry the child,
His father, the great tapaswi,
Lifted the child onto his shoulders;
Thus was he borne, who bore on his crown
The feet of the Lord. (2011)
114. As he neared Tirunanipalli where the Lord
Of honied cassia garlands, is enshrined,
He asked: "What may this polis be
Whose groves hug the very heavens?"
His father gladly replied thus: "That indeed is
Tirunanipalli rich in fields full of blue lilies."
Then the one on wisdom fed, folding his hands
In adoration commenced his chaplet
Of goodly Tamil words. (2012)
115. "Kaaraikkal, Kookai, Mulllai:" Thus he began
The decad, truthful and scriptural.
At the close of the glorious decad, he declared thus:
"They that think on Nanipalli where the Lord is
With His Consort enshrined, shall be saved
From great dangers; this shall be so by our mandate." (2013)
116. He ente_ed the temple of the primordial Lord;
Love-infused, he made lowly and holy adoration
And emerged therefrom with lasting grace endued;
The Brahmins, verily the celestials on earth,
Gathered round him and hailed him.
Witnessing their love and devotion,
The Chief of the Kauniyas sojourned with them. (2014)
117. To invite our great one that was fed with wisdom
By the Mother-Goddess, that the world might be delivered,
The Brahmins of Talaicchangkaadu
Came there impelled by great love,
With the true servitors of lofty tapas
Whom the very celestials adore. (2015)
118. Festoons were put up; areca leaves and severed
Plantain trees were fastened to thresholds;
Garlands were dangled; vessels filled with holy water
Were carried; the bazaar streets were decorated.
They received the great one in such splendour
To their town of foison teeming with flower gardens,
The haunt of bees and beetles. (2016)
119. Holy men well-versed in the Vedas foregathered
Surrounding him; each, in delight great
Recited the Vedas the sound of which spiraled up;
It was thus he reached the great and sacred shrine
And adored Him-- the import of the rare Vedas;
Then he hymned a divine decad celebrating
The Lord enshrined in the temple, built
In the shape of a beauteous Valampuri shell. (2017)
120. In loving devotion he adored and hymned
The Lord whose throat holds the poison,
And came out hailed by the Brahmins;
Then at Tiruvalampuram he hailed the Lord
With a decad beginning thus: "Kodiyudai..."
As he moved out of the temple he desired
To adore the Lord of Tirucchaaikkaadu
And fared forth thitherward. (2018)
121. At Pallavaneeccharam, bowing low his head,
He adored the Lord decked with serpents
And hailed him in redeeming numbers.
Greeted by the devotees of ever-during renown
He adored the Holy One of Tirucchaaikkaau
Near Pukar circled by the Cauvery. (2019)
122. Passing through the sky-high entrance,
He completed his sacred circumambulation;
Then he came to the presence of the Lord who wears
The honey-laden konrai blooms and sports the fawn
On His left hand; he bowed low and hailed Him
In a decad that would melt all flesh, thus:
"Mann pukaar Vaan Pukuvar . . . "
As he hymned, he kept his roseate hands
Folded above his head. (2020)
123. He sealed his glorious decad with his hymn
Of benediction and stood praying;
Again, he, the cynosure and object of praise
Of all the glorious servitors on earth,
Sang a decad of beauty married to melody,
And prayed again;
Impelled by true love he fared forth at once
To adore the Lord of Venkaadu. (2021)
124. The devotees at Tiruvenkaadu of Lord Siva
Who is decked with Konrai blooms of golden petals,
Agni, Ganga and the young crescent
Came before the Prince of Sanbai of everlasting fame;
Their overflowing love transformed them into a state
Which they themselves could not know;
They took him with them to their town. (2022)
125. The adept of the triple Tamil, with a mind full of joy,
Went before the First One's tower and bowed low;
Up he rose and went round the Lord's shrine
In the holy company of the servitors;
Then he came to the presence of the Everlasting
And prostrated on the floor in adoration. (2023)
126. With a joyous heart, he that was fed on peerless Gnosis
Hailed the Lord of Venkaadu, the True Ens,
In an ineffable garland of verse beginning thus:
"Kann kaattu nuthal..."
He also sang of the triple tanks of the Lord
Who destroyed the triple fortresses of the demons. (2024)
127. With great reluctance he moved out of the temple;
While he sojourned there adoring the Lord
He visited Tirumullaivaayil and decked its Lord
With his garland of goodly Tamil verse.
He left the place and adored at other shrines;
Hailed by the Brahmins, Gnaanasambandhar
Then came back to Pukali. (2025)
128. He adored the Lord of the Ark; in His presence
He sang a decad, verily the pure touchstone of poesy;
He stood blessed with abounding grace;
In that divine city rich in mansions whose tops
Pierce into the sky, he abode, d_ily adoring
The red-haired Lord in unbounded love. (2026)
129. While so, to Mahendrapalli in the east,
Kurukavoor bounded by fragrant groves
And other shrines among which was also
Tirumullaivaayil, he fared forth and hailed
Him, the Lord who shares in His body His Consort,
In hymns and songs. (2027)
130. The Brahmin-child that had fed on true wisdom
Visited all the surrounding shrines
And there worshipped the golden feet of Siva;
Hymns he sang that would help redeem them
That dwelt on earth; thus he lived
Praising Siva, and praised by all. (2028)
131. The great psalterist Tiruneelakanta
And his wife matangkachoolaamani,
The mellifluous songstress of clear
And ambrosial numbers, came to Sanbai
With their dulcifluous 'yazh', to worship
The feet of the divine child
In single-minded devotion. (2029)
132. Apprised of their arrival, the divine child
Went forth to received them;
They fell at his feet twain, very like
Red lotus flowers buzzed by bees;
Up they rose and hailed him in ardent love;
They adored him with words of eternal truth;
Thus they gained a beatitude
In which they revelled. (2030)
133. Addressing them who were steeped in boundless joy
With a smile bright as the moon's rays, he said:
"O you great! We are indeed possessed
Of an eternal beatitude as you have come hither
Rejoicing in your hear."
He took them with him to the shrine of the Lord
Whose throat holds the deadly venom. (2031)
134. He caused them adore the Lord,
Standing at the outer court of the temple
And he bade them thus: "From here may you
Strum your yaazh and sing the praise
Of your Lord in fitting music."
They bowed before the divine child
Who blessed them thus; then he began to pluck
The strings of the yaazh and she melodies. (2032)
135. He quickened the frets, plucked in perfect accord
The strings and studied close the rise and fall
Of the music; in measured movement when he played
And his wife sang harmoniously, a divine hymn
On the merciful One, he that was on wisdom fed,
Rejoiced and the Brahmins of the four Vedas marvelled. (2033)
136. With the music of the yaazh, flowed fluent
The vocal rendering of the harmonious pair
Which in great glory wafted to the Lord of the Ark;
The two birds--Kinnara and Mituna--, stood poised
In mid-heaven; the masters of the sevenfold music--
Gandharvas and Vidyataras--, showered encomia. (2034)
137. When the great Paanar completed
The melodious playing of the yaazh and singing,
Thus musically hailing the feet of the Lord
Enshrined in the Ark of boundless glory,
By the grace of the brow-eyed Lord
The Prince of Kaazhi took them to the abode
Arranged for their stay and feasted them
In great splendour. (2035)
138. The great Paanar who was blessed
By the divine child, heard the servitors sing
The truth-incarnate decades of the child
On the Lord who wears on His matted hair
The crescent and the Ganga; with a melting mind
He rejoiced and grew glad as though drunk
With lucent nectar; then he prayed ecstatically. (2036)
139. The decads, sung by the scion of the Kauniya clan
That came to be born as the fruit of the tapas
Wrought by the residents of Kaazhi,
In praise of the feet of the Lord
Who ate the ocean's venom
Were played on the yaazh by Neelakanta Yaazh-p-Paanar
Whom the sevenfold music obeyed; thus he gladdened
All the lives on earth. (2037)
140. The great Paanar that on his yaazh played
The divine decads of the divine child
Who knew all the Vedas and who was
Verily an elephant cub,
Addressing him, said: "Be pleased to bless me
To play on the yaazh all the divine decades
You are to hymn in grace, hereafter;
May I never part from your holy company;
May I ever adore you." Thus he prayed. (2038)
141. He who was graced with the consent
Of the divine child, thought thus:
"This is surely the Lord's own grace."
From that day he played on his tuneful yaazh
His divine decades which were garlands
Of Tamil verse, and abode with him
As on that day, without parting,
Blessed with his friendsh_p. (2039)
142. TirugnaanaSambandhar who abode at Sirapuram
Was goaded by a great and flooding love
To adore and hymn the Lord-Dancer
Of celebrated Tillai; he divined this to be
The divine wish of the Lord; of this he informed
His father, the saintly tapaswi. (2040)
143. When the godly child thus spake to his father,
The great patron whose tapas has gained
For him the divine child as his son,
Rejoiced in his mind as he was to accompany him.
They fared forth to the Ark-Temple
Like unto the argent and huge mountain,
To adore its Lord clad in deer-skin;
Hailing Him they departed with His leave. (2041)
144. The Chief of Vengkuru accompanied by his father,
The flawless Yaazh-p-Paanar,
And devotees of fitting glory, left Pukali
Where Brahma whose seat is the Lotus, adores,
And set foot on the way leading to Tillai--
The shrine of the great Lord of the celestials. (2042)
145. Adoring on the way, the many shrines of the Lord
Who dances at the dead of night,
He passed through the spacious fields--the haunt
Of waterfowls--, and meadows rich with the scent
Of blooming, fragrant screw-pines
Of white and thorny leaves,
And reached the bank of the divine Kollidam. (2043)
146. The river that in its current carried flower-bunches
Buzzed by bees, gems and sandal-wood
And also the wealth of the groves and gardens,
In lowly worship washed his feet.
The backwaters scattering away coral, chanks,
Other gems and heaps of pearls which they had
From the lucid billowy main carried,
Flowed before him to receive him.
Thus, even thus, he crossed the Kollidam. (2044)
147. With the holy throng of devotees
And the Brahmins that came with him
Chanting the Vedas,
With a mind that swelled in ever-increasing joy
He beheld the bourne of Tillai;
He was like unto them steeped in sheer delight
That eyed the destination divine of their life's odyssey;
For the very bourne of Tillai grants to all lives
--From Devas, the highest, to the lowest--,
The very wish sought by them, when they hail it;
He that had partaken of the nectar of Wisdom
Adored the divine borders that bound Tillai. (2045)
148. When the divine child, verily an elephant-cub,
Who was investing all the worlds with weal,
Came towards Tillai of the Lord
Whose mount is the red-eyed Bull,
Birds on either side of the way piped welcome;
The fragrant red-lotus plants folding
Their hands-- the buds--, adored him;
The tanks filled with blown lotuses smiled their welcome.(2046)
149. A flock of peacocks of soft plumage
Joyously called;
Suaveolent and cool southerly wafted
A gentle gale, and him adoring, received him.
Bees winged the buxom air humming in joy;
Ruddy shoots shone resplendent;
Tender leaves swayed in the wind;
Flowers beamed bright like visages;
Tender twigs swayed softly in the flower-gardens. (2047)
150. In the broad fields, the paddy crops beholding
The coming of the divine child who had partaken
Of the milk of nectarean wisdom
From the bejewelled breasts of Himavant's daughter,
Adored, bowing their heads, their visages made bright
With the gold-dust of soft and minute pollen
Wafted by the wind from fragrant flowers. (2048)
151. The fragrant areca trees that grew
Beside the fields, witnessing the auspicious arrival
Of him that partook of Wisdom
For the deliverance of the world,
As if blessed with many eyes to rejoice,
Swayed on both sides
When the wind wafted over the cool waters
Of the tanks rich in leaping carp. (2049)
152. To receive the child that came to be born
For the flourishing of tapas
Which does away with soul's transmigration,
It looked as though, the azure heavens wrought
An exquisite canopy of blue and filmy garment
With the dense smoke that spread
From the sacrificial oblations which can
Confer the beatitude of Sivahood. (2050)
153. Passing the beautiful maruta realm of fields
Where grew sweetcanes, paddy crops and green areca trees
He came to the groves and gardens, the source of
Buds, soft blooms, shoots, fruits and the like;
He adored these edens; then he _eached
The divine southern entrance of walled Tillai
Rich in towered mansions. (2051)
154. She, the Daughter of the Auric Mountain
With her own roseate hands, had fed the godly child
With her ambrosial breast-milk of Gnosis;
As he, even he, was coming, the Brahmins of sacred Tillai
Joined hands with the devotees, decked the whole city
Fittingly, and fared forth to receive him. (2052)
155. The chanting of the Vedas and the resounding
Of auspicious instruments filled the sky;
Rows of pots filled with cool and fragrant water
Were placed; lamps in serried order
Glowed everywhere;
They stationed themselves outside the huge
Bell-tower, chanting flawless words of benediction;
Thus the holy and pure ones received Gnaanasambandhar
And took him to the city. (2053)
156. He crossed the southern entrance
Of the hoary and wealthy Tillai and moved in;
On either side, hailing voices encircled him;
He crossed the bazaar street of abounding wealth;
He moved on adoring the street of the hoary
And divine mansions where the Brahmins
Poised in the Vedic way of life, flourished;
Thus the holy one entered into the city. (2054)
157. As a great light glowed thither with cool lustre
Wafting godly fragrance and washing away
The specks and spots of the sky,
As it was hallowed by the presence of the feet
Of the Dancing-Lord of resounding anklets
And as it was pure and unsullied,
Like the hearts of the holy assembly of devotees,
The divine street was a feast unto his eyes;
The godly child by whom the world was
To gain deliverance, fell prostrate on the ground
Where the divine tower rose majestic. (2055)
158. He moved below the lofty and many-tiered tower
And went round the holy, golden court;
He adored the Perambalam rising into the sky
As though it would touch the moon;
To reach the shrine where the Lord dances,
Continuously hailed by the Vedas,
He came to the entrance of Tiruvanukkan
Dight with gems of beauty. (2056)
159. With his heart abounding in spiritual fervour,
With his pretty roseate hands folded above his head
With his redemptive eyes rejoicing and his mind
Melting in love, he entered the divine Tiruvanukkan Vaayil
Where had gathered in may a row the hosts of Siva
Whose Chief is Nandi Deva;
Behind these rows stood adoring in due order
The servitors, the saints and the celestials. (2057)
160. He, the very shoot of punya, of sea-girt Kaazhi
Now visibly beheld before him and adored
The unique and divine dance of sheer bliss
Hitherto beheld by him inwardly
In his Siva-Consciousness of God-given
Perambalam, the true Gnosis.
Delight swelled in him and he began to hail
The majesty of the Lord's feet. (2058)
161. "O Lord, You have blessed me to feel in ease
Even with my five senses, without interruption,
In visible form, Your Bliss, that can be realised
By the purified and flawless inner consciousness alone."
Thus he hailed Him and His great mercy
Of peerless munificence; he hymned His glory
In harmonious and melodious numbers;
He danced for joy and his eyes rained tears. (2059)
162. He mentioned in his decad, first the Brahmins
As they were endowed with the glory of rendering
Privileged service to the Lord of the Deluge.
Thus the Master of Kaazhi, our Ruler, began
The decad for the flourishing of the sevenfold music,
With the words: "Katraangku eri yompi..." (2060)
163. He completed the divinely concordant decad
And adored Him;
He who burst into tears and cried at the hour
When the Lord deigned to grace him,
Feasted his eyes on the nectarean dance of grace
Enacted by the Lord of the celestials
In the open space-- the ether,
The dance that melts the bones and the soul too
That quests after the Lord. (2061)
164. He stood before the Lord unknown to Vishnu
And Brahma, and hailed Him in garlands of verse
All the time he was there and adored Him;
Circumambulating the Ponnambalam,
For ever hailed by the great and countless Vedas,
He moved out of the shrine. (2062)
165. He prostrated on the ground in the Temple's court
Of fo_son; he adored at the divine entrances
Where teem the celestial throngs and moved out
To the four divine streets which confer on men
Great tapas; these too he adored.
Even he, the Ruler of Kaazhi, would not
Dare abide within the shrine's limits. (2063)
166. The Prince of Kazhumalam went to Tiruvetkalam
And with folded hands adored its Lord
Of red matted hair; he hymned Him in decades
And sojourned there; he would visit Tillai
From there and hail the Lord that enacts
The divine dance in His shrine. (2064)
167. He visited Tiru-k-Kazhippaalai the Lord of which
Sports a young fawn in His hand and hailed Him
In divine decades of incarnate truth;
He visited Tiruvucchi where the Lord
Of red matted hair is decked with beauteous garlands
Of fragrant konrai and hailed Him
In Tamil decades, rare and beautiful. (2065)
168. Yaazh-p-Paanar, was blessed to play on his yaazh
The divine decades sung by him;
The divine child that daily adored at Tillai
The divine dance of the Lord, marveled
At the great beatitude of the Tillai-Brahmins
That rendered personal service to Lord's feet
That thither enacted the divine dance. (2066)
169. As his thought hovered on their life poised
In the glorious spiritual conduct, one day
When he crossed Tiruvetkalam bounded
By fragrant and melliferous' gardens, and entered
Tiru-p-Puliyur girt with a flowery moat,
With a heart full of soaring love. (2067)
170. By the grace of the Lord of all the worlds
All the three thousand Brahmins of beauteous Tillai
Whose foreheads were adorned with the holy ash
Appeared to him as the serving Gananaatas
Of Lord Siva; this he beheld and this beatitude
He also revealed to the great Paanar. (2068)
171. The Brahmins too who were ever linked
With the spiritual wealth, even before the divine child
Of peerless glory, verily a lion-cub of famed Sanbai,
Would hasten toward them and adore them,
Adored him and moved into the beauteous
And opulent street and came near him. (2069)
172. With his swelling love made manifest
The lion among the earthly celestials
Folded above his head his roseate hands
Which put to shame the beauty of red lotus,
Glowed with greater splendour.
Thus he moved into the divine entrance. (2070)
173. With his mind melting, he adored
The Meru-like Perambalam; then he moved
To the presence of the Lord, the Ruby-Dancer
That dances resplendent in His shrine
And prostrated before the flight of steps
Called the Tiru-k-Kalitruppadi. (2071)
174. Then he sang in devotion: "Aatinaai
Naru neiyotu paal tayir."
Then in this decad, in one of the hymns,
He narrated all the glories he beheld
In the Brahmins of ever-during Tillai,
Well-versed in the four Vedas, and praised
Tirucchitrambalam as the shrine adored by them. (2072)
175. He brought to a close the musical decad
And revelled in the flood of bliss;
Hailing the feet of the Lord of plaited
And matted hair that danced before him
He took leave of Him reluctantly, went round
The Ponnambalam and moved out to the outer court. (2073)
176. He adored at the outer court, rose up and moved out
Endowed with grace, to the divine entrance
Decked with beauteous bells; here too he adored
As he rose up, the glorious Paanar who was privileged
To accompany him, adored his feet
And entreated him thus: "May you be pleased
To adore the Lord of my native place and other
Peerless shrines situated on the bank of the Niva."
To this the divine child signified his assent. (2074)
177. He proceeded west on the way beside the bank
Of the holy Niva of lucid and swelling waves;
His father; the train of devotees and saintly tapaswis
Accompanied him;
The great Nilakanta Paanar whose skilful hands
Held the yaazh and his wife Matangkachoolamani,
The great woman hailed by all women,
Also fared forth with them. (2075)
178. As he crossed the vast tanks and fields
And neared Yerukkattham Puliyur,
The great Nilakanta Paanar adored him and said:
"This place girt with cloud-capped gardens
Is your servant's native place."
The divine chil_, the abode of rare Vedas
And Scriptures, and verily and elephant-cub,
Reached the place in great delight. (2076)
179. "O great one! Great should have been the tapas
Wrought by this place to have caused your avatar here."
Thus the divine child praised him.
He entered into the shrine of that fecund place,
Completed his sacred round and adored the Lord
Called Tirunilakantar; then the divine child
Born for the deliverance of the world, hymned
Divine decades in nectarean Tamil. (2077)
180. Taking leave of the Lord he fared forth to many
Other holy shrines where the Lord is concorporate
With the liana-like daughter of Himavant,
Adored Him and hymned Him in gloriously
Great garlands of Tamil; the Prince of Venkuru
Then reached Tirumuthukunru adoring it,
Where the Lord of the red-eyed Bull abides. (2078)
181. He sang as he neared the shrine thus:
"We will reach Muthukunru circled by Mutthaaru
That flows rolling down heaps of great gems."
He fittingly composed a musical decad
In adoration of the Lord; in ardent love
He moved into that 'Hoary Mountain' where
From all directions great saints of tapas
And Devas throng to adore the Lord's roseate feet. (2079)
182. To worship the Lord of Tirumuthukunru,
The Lord of Devas, as he made the sacred round,
He hymned in pure and holy words of Tamil
A decad of Tiruvirukku-k-Kural,
Entered the shrine and in soaring love prostrated
At the feet of the Lord, the Wearer
Of cool and honey-laden konrai garlands. (2080)
183. He rose up and sang before the divine presence
The refreshingly cool decad of Tamil, beginning
With the words: "Murasu atirntu ezhum ..."
He came out of the shrine; in that town
Of abundance, he sojourned; during these days
He composed divine garlands of hymns in which
The Mutthaaru of cool and clear water
That circled the shrine was also celebrated. (2081)
184. He adored the Lord and took leave of Him;
He came to Pennaakatam and went round
The sacred shrine of Tirutthoongkaanai Maadam
Where for ever resound the soaring Vedas
And where the Lord, the Unique Ethereal Flame
Willingly abides; he prostrated before Him
And sang the celebrated musical garland
Of Tamil hymns which commanded men thus:
"From evil be freed; adore Him." (2082)
185. Having adored the Lord ever adored by devotees
Who have transcended transmigration,
He gladly took leave of Him,
And with him whose great tapas caused his birth,
He hied towards Tiruvaratthurai saying thus:
"Tiruvaratthurai serthum." (2083)
186. The divine child who at times, in the past,
Used to travel seated on the shoulders
Of his father, now avoided it;
In great love he walked ahead, closely
Followed by the Brahmins and his father. (2084)
187. As he, in love, hastened towards
The Primordial One's Tiruvaratthurai
The lotus-feet of Sambandhar began
To pain gradually; his father too was pained. (2085)
188. He was like an incarnation of all the Vedas;
He was like a full moon come to the earth;
To adore the Lord of Tiruvaratthurai
Who wears in His crest the Ganges
The billows of which waft into its fords,
He proceeded in all haste. (2086)
189. Though he was absolutely freed from desires,
Here on this earth he was wholly attached
To Lord Sankara; the divine child whose form
Was that of pure light, ever and anon,
Adored the Lord and moved on. (2087)
190. He was the great Ruby of the Vedas who made
His avatar to dispel the murk of this earth;
He prostrated at the hallowed feet of the Father,
The ambrosial Lord of red matted hair,
Rose up and moved on. (2088)
191. As they neared the town Maaranpaadi
By reason of the travel on foot
His train of devotees felt fatigued;
The divine child chanting the mystic pentad
Reached the place (in ease). (2089)
192. As if scared of the fatigue caused by heat
Which was suffered by the devotees who came
With Sambandhar, the Redeemer of the world,
The sun withdrawing his myriad rays
Sank in the western main. (2090)
193. Hailed by the devotees who were with him,
He who for ever medi_ates on the feet
Of the Lord-Rider of the Bull,
Spent the night in that town;
Great saints of victorious tapas
Companied with him. (2091)
194. While so, the river-crested Lord of Tiruvaratthurai
In whose fords the teeming swans play,
Deigned to cure the fatigue of the Prince
Of Poontharaai who was foot sore. (2092)
195. A palanquin to ride, a parasol to cover his head,
Beauteous golden trumpets to proclaim his advent,
All decked with precious pearls: these, the Lord
Who is pleased to grant deliverance
Through the holy ash, deigned to confer on him. (2093)
196. In a dream that night the Lord whose roseate feet
Are for ever the quest of the Vedas,
Appeared to the Brahmins that dwelt
In the huge mansions of ever-during Tirunelvaayil. (2094)
197. The Lord bade them thus: "Unto Us
Comes Gnaanasambandhan; to him
The Prince of rare scriptures, give the great
Litter decked with pearls, the beauteous parasol
And the trumpets, receiving them from Us." (2095)
198. When thus bidden, the Brahmins at once
Gathered and gladly shared the dream with each other;
Struck with wonder they reached Tiruvaratthurai
Of rich and splendid waters,
Whose Lord wears the crescent in His crest. (2096)
199. The servitors in the temple had also been graced
Similarly by the Lord; they said: "What wonder is this?"
When the Brahmins gathered there, to them
They narrated the happening. (2097)
200. Very great indeed was the marvel they felt;
It was time for the early morning service;
So the devotees ever-poised in love and piety,
Unbarred the doors of the temple. (2098)
201. A great white umbrella decked with pearls
Like unto the moist moon,
A holy palanquin and peerless trumpets
That would resound with soaring notes
They beheld there, by the grace of the Merciful One. (2099)
202. Witnessing them they folded their hands
Above their heads and said: "These are verily
The lamps for all the eight cardinal points."
The servitors and the Brahmins circumambulated them,
Prostrated before them, rose up, and in joy raised
A foudroyant shout that pierced the celestial world. (2100)
203. With shells, tuntupis, trumpets, drums
And other orchestral instruments resounding
In swelling harmony, they carried with them, by the grace
Of the Lord, the litter, the parasol and the trumpets;
With joy welling up in them, they fared forth
To receive the godly child. (2101)
204. By the nectarean grace of the Lord,
The flawless and truthful Brahmins
Of Nelvaayil, bore the lustrous litter and other
Divine gifts to the presence of the flawless
And glorious Ruler of Sanbai. (2102)
205. Thus they proceeded from Nelvaayil;
(There in Maaran Paadi), during the pridian night,
The Lord was pleased to inform the Lord of Sanbai
That a litter inlaid with the purest of pearls
And other gifts would be granted to him. (2103)
206. The Lord Patron of Aratthurai which is
Girt with miry and watery fields, graced
The divine child in a dream thus:
"It will befit you to receive what
We grant you in grace and joy."
Thus blessed, the divine child woke up. (2104)
207. The Chief of Sanbai narrated the true beatitude
Of his dream to his noble father and the devotees
Who were seated close by; even before he could
Hail the grace of the Lord, the thick murk
That had mantled the earth, scattered away
Revealing the lucid heavens. (2105)
208. The night ended and when it dawned
The godly child did his matutinal hierurgy;
He wore on his beauteous person the bright
And white stripes of the holy ash; he folded
His flower-hands above his head and sat
In that posture chanting the Panchaakshara. (2106)
209. As if to behold and adore the holy child
Of illumined wisdom hailing from Pukali
Borne in his pearly palanquin, the sun came
Riding his car over the black eastern main. (2107)
210. Then came the Brahmins with the true devotees
Chanting "Hara, Hara" and bearing the hallowed
Palanquin of pearls, the resplendent parasol
And the tuntupis, before the child divine. (2108)
211. The Brahmins an_ the great tapaswis that came there,
Stood before the Prince of goodly Kaazhi
Girt with fragrant groves and gardens, and said:
"Be pleased to received these which are
The incarnate grace of Aratthurai's Primordial Lord
Of infinite glory." (2109)
212. They narrated to him all that happened
By the grace of the Lord and adored him
Standing in his presence; he thought thus:
"These are by the grace of the Lord-Dancer."
The godly child adored Him. (2110)
213. "The Lord blesses one with the beatitude
Of ever thinking on Him, should one
Hold fast to truth in steadfast love;
He has honoured us with the gift
Of a pearly palanquin; to rule us as His servitor
Behold the boon here, He has blessed us with." (2111)
214. His decad began with the words: "Entai Eesan . . ."
The divine music of his decad bred by divine thinking
Filled his mind-heart, and he stood hymning
Before the divine gifts of the Lord, thus:
"The way of the Lord's grace is so, even so." (2112)
215. This is the mercy of the perfect One
Of Aratthurai, the Wearer of the holy ash."
Thus he hymned his peerless garland of verse,
Prayed for a long time and completed his decad. (2113)
216. He circumambulated the litter
Decked with lustrous pearls, and prostrated before it;
He hailed its white lustre as that of the holy ash,
As he received it by the grace of the Primordial One,
Chanting the Panchaakshara he moved into it
That all the worlds might stand redeemed. (2114)
217. Devotees made a joyous uproar; the Vedas resounded;
The hoary Devas shouted for joy; clouds rumbled
And the earth reverberated; drums resounded;
The heavens showered flowers laden with bees. (2115)
218. Chanks blew, so too trumpets; the divisions
Of the Vedas chanted aloud; his kin roared for joy;
The mercy of the Lord who is the life of all lives
Held in its grip all the souls; the white parasol
Decked with lustrous pearls, fluttered
When it was held aloft. (2116)
219. The Ruler of Pukali bright with his holy ash
Rode in the pearly litter dazzling with white rays;
It was like the rising of the growing moon from the sea
Of milk whence chanks are thrown up
By the beauteous rows of billows. (2117)
220. The great servitors, Brahmins and others came
Thronging, their hearts swelling in joy;
They held their flower-hands above their heads
And danced in ecstasy; they verily bathed
In the tears that welled up from their eyes,
Where unending bliss had its confluence. (2118)
221. The peerless trumpet decked with ruddy gold
And white, beauteous pearls, which he received
From Siva, the Lord of the Gospels great,
Sounded its proclamation thus: 'Behold the advent
Of Gnaanasambandhan, come to redeem
The seven worlds, the Vedas and the perfect tapaswis." (2119)
222. Amidst the growing chanting of the great Vedas,
The divine trumpet gifted by Siva, who burnt
The triple cities of the sinners,
Made thus its announcement: "Lo and behold!
He, even he, is come, the one that was fed
With the breast-milk of Gnosis by Her who is all!
The one whose lips smell of sweet milk!" (2120)
223. He was borne on the litter and a crowed
Of true and saintly tapaswis went with him;
Before him the trumpet inlaid with accordant pearls
Of exquisite lustre, was sounded;
They proclaimed his coming thus: "He who has
Mastered, untaught, the great Vedas
And all scriptures, is come! He, the Adept
Of Tamil threefold, is come!" (2121)
224. For the thriving of the scriptures of clarity
And for the quelling of darkness
In the minds of men on earth,
The Authour of the Gospels that could be indited,
Arrived at Tiruvaratthurai whose merciful Lord
Grants wealth, wisdom and joy to those
Who hail him with the words: "Praise be!" (2122)
225. He descended from the pearly litter when he sighted
The beauteous and huge temple-tower
Even from at a distance; he prostrated there
And then rose up; with spiralling ardour
And joy of his mind preceding him,
He reached the temple of the Lord who wears
On His crest the crepuscular crescent. (2123)
22_. He went round the ever-during temple
And came to the presence of the Lord;
He folded his hands above his head and prostrated,
Revelling in love and devotion.
"O the golden lotus feet of the Lord which deem
Even me of some worth! Praise be!"
He prayed thus and rose up. (2124)
227. He folded his lotus-hands above his head
And he bathed his divine body with the tears
Which were showered by his eyes;
He sang the divine decad of the sevenfold music
To cause the flow of the great and divine mercy
Of the Lord who willingly abides at Aratthurai. (2125)
228. He so hymned that the music thereof glowed
In natural splendour; blessed with the grace of the Lord
On whose crest the Ganga flows, he moved out;
He who was the recipient of the divine grace
Which illumined the directions, sojourned
In that town with the glorious and steadfast servitors. (2126)
229. As he thus sojourned in Tiruvaratthurai
Of the Lord of the celestials, adoring Him,
He visited Tirunelvennai and other shrines
With the devotees and hailed the Lord there;
Blessed with the Lord's grace and the holy company
Of the servitors of the various shrines,
The Lord of Sanbai returned to Tiruvaratthurai. (2127)
230. The Lord whose throat holds the poison and who is
Enshrined in the divine Ark
And His Consort, now filled his entire heart;
This was palpably felt in his consciousness;
He therefore desired with all his mind to leave
For Pukali made fecund by its wealth of water. (2128)
231. He adored the great Lord of Tiruvaratthurai,
Took leave of Him by His great grace
And wearing as it were on his crown
The beauteous feet of the Lord-Dancer
Which filled his whole being
He entered the pearly palanquin which glowed
Like the white rays of the moon. (2129)
232. The inlaid pearls of the litter cast a growing light
In all the directions; the white, cool and moon-like
Lustre of the pearls from the uplifted parasol
Merged with the sun's rays in the sky;
The Brahmins folding their hands above their heads
Danced uproariously;
Thus fared forth the godly child who made
His avatar to guard the world seeking no recompense. (2130)
233. The Vedas chanted; the munificent scriptures
Of Tamil resounded; the trumpets blared;
The chanks blew, the bugles taratantaraed;
Many other instruments also resounded;
Above these rose the adoring praises of the devotees. (2131)
234. With white streamers, canopies decorated
With soft cloth, long and extensive pandal,
Festoons of areca and banana trees and leaves,
Dangling garlands, rows of pots filled
With holy water and rows of blazing lamps,
The residents of the places visited by the godly child
Decked the streets on both sides. (2132)
235. In all places where he was thus received
He visited the shrines, the Lord of which
Ends the transmigration caused by Karma,
Hymned his munificent decades of Tamil,
And adored the feet of the Lord; eventually
He came to Pazhuvoor the great, where the Lord
Who peeled off the hide of the tusker whose trunk
Was long like that of a palm tree,
Willingly abode in joy. (2133)
236. He adored the temple's tower of great beauty
Whose Lord wears a crescent in His crest,
Made his sacred round of the huge
And tall Vimaana, came before Him,
Prostrated at His divine and lotus-feet and hymned. (2134)
237. In his divine decad of glorious music
He hailed the Lord and also celebrated
The numberless and glorious services
Rendered to the Lord by the Malayala-Brahmins
Who shone resplendent on earth, adoring the Lord
And dedicating themselves to Him. (2135)
238. Having sung the harmonious numbers, he left
The shrine for the greatly divine Vijayamangkai--
The abode of the Lord who ate the poison
That the three worlds might flourish redeemed--,
To hail it, with all the devotees. (2136)
239. He made the sacred circuit of the Merciful One's shrine
At Vijayamangkai where Brahmins abode,
And bowed; he came before the Lord and hailed Him
In his ever-during garland of Tamil chaste;
In that decad he praised the worship
Thither o_fered by the kine and Kaamadenu. (2137)
240. He left Vijayamangkai and reached
The ever-during Vaikaa and hymned
The feet of Him who is TRUTH; thence, Gnaanasambandhar,
The fosterer of music, came to Tiru-p-Purampayam
Whose Lord has for His clothing the very directions. (2138)
241. He adored the Lord of Tiru-p-Purampayam
In a decad of divine Tamil surcharged
With Neermai wrought of Tiram; his Isai
Was laden with Niram; the godly child,
The Conferrer of pious Dharma sojourned there. (2139)
242. He adored at the divine shrine and moved on,
Hailing the many shrines of the Lord
Who sports the fire in His hand; he, the Master
Of the threefold Tamil then arrived at Seignaloor
In whose fields chanks breed pearls. (2140)
243. When the Prince of divine Pukali came
The rare Brahmins of Seignaloor had their town
Decorated in splendour; drummers drummed auspiciously
And the Brahmins chanted the great Vedas.
They came before the godly child to receive him duly. (2141)
244. Gnaanasambandhar knew the town to be the place
Of the avatar of the divine child Chandesa
Who was privilege to wear on his crown the garland
Of konrai worn by the Lord on His matted hair;
So he stepped out of the pearly palanquin,
Adored the adoring Brahmins and moved on. (2142)
245. The great Brahmins adored him; danced for joy
And made jubilant uproar deeming the arrival
Of the godly child of munificent Pukali
To be the second-coming of their Chandesa--
The divine child--, to their lovely town. (2143)
246. Delighted, they sprinkled the holy and fragrant water
From their kamandalas; they scattered flowers
And puffed rice; their eyes were with tears suffused;
Thus they fared forth to the temple of the Lord,
The Grantor of a thousand Vedas,
Leading the divine child. (2144)
247. The Prince of Vengkuru in swelling joy
Circumambulated the splendorous shrine;
Holding his roseate hands above his head
He moved into the presence of the Merciful One
And prostrated before Him. (2145)
248. In loving devotion he adored the feet of the Pure One
Of Seignaloor where abide the Brahmins;
He hailed and hymned the mercy of the Lord
Who conferred the beatitude of His Sonship
On Chandesa who cut away his father's feet,
An evil deed fraught with blame indeed. (2146)
249. He hailed the Lord in his boon-conferring
And musical decad, and sojourned in that town
As desired by its residents; then he left
For Tiruppanandaal whose Lord wears in His matted hair
The pigngnaka, and adored His feet. (2147)
250. After adoring the Lord with His beauteous garlands
Of Tamil words, he came to the nearby shrine
Pantanainalloor and humbly hailed its Lord;
Then he reached Omaampuliyur where abide
The holy Brahmins, poised in the great Vedic way,
Which chases all evil away. (2148)
251. He adored the feet of the Wondrous One
Enshrined in Vadathali in that goodly town
And hailed Him in blooming garlands
Of splendorous Tamil; taking leave of Him
He reached the golden town of Vaazhkoliputthoor
Girt with fort-like walls. (2149)
252. He entered the glorious temple, went round
The shrine and adored the feet of the Lord
Whose throat is blue; beholding Him, he hymned
His decades hailed by the world; then the godly son
Came to Katampoor rich in glory, hailed
The Lord and thus flourished. (2150)
253. Desiring to worship the Lord of goodly Naaraiyoor
He came there borne by love; our lord, the Chief
Of the Kauniyas stood before Him, and hailed Him
In fragrant and blooming chaplets of chaste Tamil. (2151)
254. As he sojourned there in true and abiding love
He adored the Lord of that shrine, hymning Him
In his rare decades of Tamil; he also visited
Many a shrine of Hara and adored him;
Then he came to Karuppariyalur, the jewel
Of whose Lord is a snake of poisonous sacs. (2152)
255. The godly child of Sirapuram adored
The Supreme One of Tiru-k-Karuppariyalur
And hymned him in decades of goodly Tamil;
He also adored at the nearby shrines where
The celestials worship the Lord, and sang his psalm_. (2153)
256. When the munificent one that made his avatar
As a fruit of the tapas wrought by the world,
Adored these shrines and moved onward,
Innumerable drums were sounded; Chanks were blown,
Trumpets and bugles blared.
Thus he travelled in the Chola country rich
In fields where flourish soft sugarcanes
Of mellowing nodes, paddy crops laden with sheaves
Of corn, banana trees and areca trees;
As he neared the divine Bhiramaapuram
Where his Lord who on His crest sports
The lucid crescent, abides. (2154)
257. The Brahmins of opulent Bhiramaapuram
Who heard of the coming of the godly child,
With growing love soaring loftily in their hearts,
Adored the feet of the Lord of the Ark
Who is concorporate with Uma,
And in great joy set about adorning the streets
Where the innumerable Vedas were for ever chanted,
With makara taranas, severed plantain trees
And bunches of areca;
Pots filled with pellucid water and lamps
Were placed in rows; they burnt incense
And hoisted aloft many a streamer;
Thus they decked the town to receive him. (2155)
258. They chanted the sweet Vedas in a crescendo;
They carried in their hands jars and pots
Filled with fragrant and holy water
And decked with peepal leaves and kusa grass;
They scattered fresh flowers, fragrant gold-dust
And puffed rice; thus they proceeded, and beheld
In the pearly and beauteous palanquin over which
The parasol wrought of choice pearls was held aloft,
The godly child who was fed with the breast-milk
Of the divine Goddess of exquisite breast-band. (2156)
259. When they beheld the divine child, they raised
Their hands above their heads and folded them;
Delighted were their eyes and minds alike;
In soaring love the servitors and the Brahmins
Encircled them; with the uproar of their ineffable joy
They filled the eight directions; they threw up
Their upper garments which mantled the sky;
The lord of ever-growing glory and munificent Tamil
Stepped out of the litter, paid obeisance
To them, joined them and joyously moved in. (2157)
260. He reached the street over the beauteous mansions
Of which the moon rests like a jewel;
Chaste women of the divine Vedic lineage
Stood on both sides and sang auspicious hymns;
He came near the temple of the Lord of the celestials,
Adored its golden tower, made his sacred round
And entered the shrine of the Ark where are
Enshrined the Lord and His Consort;
He who was blessed with the divine cymbals
Prostrated before Them, rose up and hymned
The Tamil Vedas, standing. (2158)
261. He sang the divinely musical decad
Hailing the Lord's glory; he praised
The nature of the divine grace,
Of the supreme and ever-extending mercy;
With tear-bedewed flower-eyes, folding his hands,
He prostrated, rose up and moved out.
As thus the godly child poised in the Vedic Truth
Moved out, Tirunilakanta Yazh-p-Paanar
Followed him; into his house of foison
He gave him leave to enter, then moved onward
And came to his divine mansion. (2159)
262. Even as the Brahmins offered obeisance to his feet,
The divine child with his father close by,
Entered his mansion; the righteous women
Of the Brahmin clan holding pots filled with
Holy water, lamps and the like, received him;
The divine mother who gave birth to him came
Before him with the sacred vessel of holy ash,
Adorned him therewith, paid obeisance to him
And praised him; he who was blessed by the Lord
With a beauteous palanquin inlaid with pearls,
Duly graced them all and moved into the matam. (2160)
263. As he abode in his great and opulent mansion,
He daily went to the Lord's shrine of the sacred Ark,
Prostrated before Him and sang many a fitting decad;
As he thus joyously abode, hailing the Lord,
He reached the parva when he was to be invested
With the sacred thread; he who was blessed
With Sivagnaanam--the Transcendental Gnosis--,
Had the hoary Vedic rituals of the investiture
Performed for him by the Brahmins;
He bore on his person the sacred thread knit to a piece
Of deer-skin, hailed by the celestials. (21_1)
264. Unto him who was not to be involved
In any birth at all, the Brahmin-saints
In unison with the way of the world, performed
The investiture betokening the second birth;
Standing before him, chanting mantras,
They said: "Om! In keeping with the hoary tradition
We hereby grant you all the four Vedas!"
The holy one of Pukali, in his sweet voice,
Chanted to them the numerous and holy Vedas. (2162)
265. When the godly child thus chanted
The numerous Vedas and also explicated
The six Angas thereof, the Brahmins
Thought of the loftiness of him who was
Blessed with the divine grace of the Lord--
The Supernal Flame whose brilliance
Is like that of the combined blaze of billions
And billions of young suns--; the Brahmins
Endowed with the artful mastery of the Vedas,
Struck with wonder, hailed him in love;
They deemed the scion of the Kauniyas to be
The visible manifestation of their very meditation
And worshipped him; they had all their doubts
Pertaining to the great Vedas, resolved by him,
And thus they flourished. (2163)
266. He expounded to them, all the Vedic mantra and also
Cleared the doubts which clung to their minds
About the rituals ordained by the Vedas;
Then to bless the great Brahmins with clarity
He taught them that the source whence sprang
All the primal and foremost mantras, was
The First One's Panchaakshara; then he hymned
The divine decad of Panchaakshara which says:
"The mantra chanted at the confluence of the day
And the night is only the holy Panchaakshara!" (2164)
267. When thus the divine child graced them,
The Brahmins, as it were, wore it
On their crowns, hailed him and were
Immersed in joy; then the godly child
Proceeded to the Lord's sacred Ark, adored Him,
Hymned Him in musical decades of Truth,
And enshrining in his mind the fragrant
Flower-feet of the Lord, moved out.
He companied with the devotees and spent his days
Hailing the feet of the Supernal Lord. (2165)
268. While so hearing of the glories
Of Gnaanasambandhar--the Master of Tamil great--,
Who was fed with the milk of infinite wisdom
From a golden goblet by the Goddess
Whose soft fingers sport with a ball
And who came with the Supreme Lord
Riding the mount, the galloping Bull--,
Naavukkarasar came to Poontharaai where dwell
The Brahmins, to adore him. (2166)
269. Hearing that the great and wondrous Sovereign of Speech
Had come, the great one of Pukali girt with tanks,
Abounding in fragrant flowers, deemed this to be
The boon yielded by his meritorious acts in the past,
Joined the devotees and moved onward impelled
By a great love to receive him. (2167)
270. Ceaseless love gushed from his chinta;
A gentle trembling marked his sacred person;
Even the single garment that clothed him, was
Supervacaneous to his state of renunciation;
His eyes for ever showered tears;
His form glowed with the holy ash:
It was in this blessed and sempiternal form
The King of servitors was seen coming before them. (2168)
271. When the scion of the Kauniya clan beheld him
He adored him thinking that he was blessed
With the visible manifestation of the divine form
Of servitorship, the source of true love
That swells and pervades the entire thinking faculty;
He came to him, hailed by the celestials;
The King of servitors also adore the divine child
And spake to him in spiraling ardour,
With nectarean words full of grace. (2169)
272. The godly child took with him Naavukkarasar
Of vast glory, and entered the golden shrine of the Lord
Of sacred Ark whose mount is a martial Bull;
He adored the Lord with him whose ardent love
And devotion grew the more; then with the ever-glorious
Servitor he reached his beauteous mansion. (2170)
273. To the gathered devotees and Arasu ruled by the Lord
He had peerless food prepared; in love
And due propriety he feasted them;
By their meeting, their growing love and friendship
Grew the more; in love they adored the Lord;
They decked Him with garlands of verse in whose
Letter and spirit the Lord's presence could be felt_
Thus they abode together in delight great. (2171)
274. Thus passed a few days; Tirunavukkarasar
Who was blessed with the Lord's grace,
Desiring to adore the Lord of fulgurant hair
In His various shrines, secured the leave
Of the Chief of Pukali, the wearer of the triple
Sacred thread on his golden chest, adored him
With the thought that he should later rejoin him
And parted from him, though his friendship
For him knew no parting. (2172)
275. When the unique Sovereign of Speech departed,
With his divine heart ever cherishing him
The godly child returned to Pukali girt
With fields rich in incense-breathing flowers;
He hailed the Lord enshrined in the divine Ark--
The very form of the great and swelling Vedas--,
In Tamil garlands of rhythmic tookkus,
Adored Him and abode thither. (2173)
276. With the garlands of chaste Tamil wrought of poems
In Vikarpam, the decad of Mozhi-maatru,
The palindromic decad of Maalai-maatru,
The decad of Vazhi-mozhi-th-Tiruviraakam,
Iterative and reiterative decades
Of Yamakam and Ekapaatam,
The decad of Irukku-k-kural in dulcet Tamil
The hymn of Tiruvezhukootrirukkai on the Father
And the decades of Eerati and Eerati-mel-vaippu
He adorned the Lord. (2174)
277. The decad of Naalati-mel-vaippu,
The decades of Eraakam moving in swift
And lofty metre, and the sublime decades
Of Chakkaram and many others: Gnaanasambandhar
Hymned these as the ideal and pioneer-literature
Packed completely with the principles of prosody,
On the Lord of Seerkaazhi, the Supreme One
Of the universe. (2175)
278. All the decades of sweet music sung thus by him
Were played on the yaazh by the great Paanar
And were also simultaneously sung
By Matangka Choolamani, an embodiment
Of harmonious and nectarean music;
They did so pursuing the sevenfold way of music;
He who was blessed with the holy cymbals
Wrought of gold, sang the decades, hailed the Lord
And abode at Pukali. (2176)
279. As he thus abode there he was pleased
To inform his father and the saints of tapas thus:
"In this rare Tamil Naadu I am to make
A pilgrimage to all the holy shrines of the Lord
Who wears a crescent on His matted hair, adore
And hail Him in garlands of Tamil verse,
And then return here." (2177)
280. The father of the noble family who gave birth
To the godly child eyed him in great love,
And said, "I am your father by reason
Of my rare askesis, and cannot suffer your separation;
I must also perform yagas which, confer happiness
In this life here and hereafter, therefore will I
Be companied with you for a few days
With your leave." (2178)
281. To this the great one consented; he adored prostrating
At the feet of the Lord of long, matted hair
Enshrined in the auric and beauteous Ark
And blessed with His everlasting grace he moved out;
His father followed him; Yaazh-p-Paanar went
Along with him; adoring Kaazhi, beauteous to behold,
In love, he departed therefrom. (2179)
282. Of the residents of the hoary and opulent town
The true tapaswis went with him
While the Brahmins returned reluctantly;
He rode the pearly palanquin over which
Was held aloft the parasol, white and pearly.
Decked with rows of pearls in serried order,
It shone bright like the full moon. (2180)
283. Cinnam the unique Kaalam and Taarai
Were sounded to announce his advent thus:
"Lo and behold! The great one of Sirapuram is coming!"
Proclaiming his varied and holy names
The sacred instruments were sounded;
Before him and in the sides they beat the drums
And played many an instrument; divine servitors
That came to receive him, adored him. (2181)
284. Conches blew, bright and beauteous kompoos roared;
Auspicious words filled the air everywhere;
Vedas chanted ahead of them all;
Thus the Kauniya-chief of Pukali fared forth
To adore in swelling love, at the sacred shrines
Of the Lord who is bedecked with the crescent
And the serpent. (2182)
285. The Ruler of Sanbai abounding in the Vedas, came
In great love to Lord Siva's Tiru-k-Kannaar Koyil
And _dored Him, singing Hi glory in divine decads;
He visited the other temples of the Lord who is decked
With Pigngnakam, and in melting love thither adored,
Hailing the Lord in lofty garlands of Tamil verse;
Then he fared forth on the northern bank
Of the Ponni westward. (2183)
286. In soaring love he reached the shrine
At Pull-irukkum-tiru-Velur of the Lord
Whose mighty shoulders are four and whose eyes
Are three, and in abounding love, adored Him;
He hailed the Lord with beauteous hymns,
Celebrating therein the worship and pooja
Thither performed by the two kings of birds. (2184)
287. At everlasting Tiruninriyoor he hailed
The glorious feet of the Pure One in abounding love
And adored Him in boon-conferring decades of Tamil;
He then adored at Needoor of abiding glory the Lord;
Thence he came to Tiru-p-pungkoor where he hailed
The dancing Feet, sang rare hymns of Tamil
And sojourned. (2185)
288. From there he proceeded to all the shrines
Where Lord Hara abides in joy, and worshipped thither
Hymning the glories of the Lord; then he came
To Pazhamanni-p-Patikkarai where is enshrined
The Consort of Himavant's Daughter, adored Him
In ever-during garlands of Tamil verse;
He then reached the shrine of Tirukkurukkai. (2186)
289. He sojourned at the town of Tirukkurukkai
And hailed the Lord whose bow is a mountain,
And who is enshrined in Tiruveerattaanam;
He came to Anniyoor and adored its Lord;
Then at Panthanainalloor he adored Him who, of yore,
Tore off the hide of the hill-like tusker;
The expounder of the Vedas in Tamil
Sang in love, hymns to the Lord. (2187)
290. He hailed the shrine and came to Tirumananjeri
With the servitors of peerless glory
Adored the Lord and hymned Him;
He reached Ethirkolpaadi, the shrine of the Lord--,
The Grantor of everything--, hymned peerless decades
And reached the lofty town of Velvikkudi. (2188)
291. He sang in garlands of cool Tamil verse
Of the theophany of the Lord in His glorious form
Of the Bridegroom--the form in which He is
Enshrined at fertile Tiruvelvikkudi--,
Which he was blessed to witness during day
At the holy shrine of Turutthi endowed with the wealth
Of unfailing Ponni, and of His abiding
At Velvikkudi during night; then he reached
Kodikaa of the Lord who wears a shoot-like
White crescent on His head. (2189)
292. He adored and hymned in garlands of verse
The Lord of Tiru-k-Kodikaa the Crest-jewel
Of the celestials and the Wearer of erukku and konrai,
The serpent and also the tusk of the white cosmic boar,
And left for Kanjanoor sought by them that desire
To end their countless births, to adore Him thither. (2190)
293. He beheld the Sovereign-Lord of Kanjanoor,
Adored Him and came to Maanthurai
Girt with cloud-capped, fort-like walls;
In the presence of devotees,
He adored the Lord and adorned Him
With a beauteous garland of hymns; then he came
To Tirumangkalakkudi where the Lord-Brahmin
Of ruddy matted hair abides for ever. (2191)
294. He adored the Lord that rides the fierce-eyed Bull
At Viyaloor and with an ever-during garland
Of sweet Tamil hymnal music adorned Him.
The Lord graced him with a darshan
Of His divine manifested form; he hailed Him;
Then he came to Tirunthudevankudi where
Abides the Lord inaccessible to the red-eyes Vishnu. (2192)
295. He reached the shrine of Tirunthudevankudi
Where Lord Siva for ever abides; he entered it
In abounding love, praised the Lord and adored Him;
He that had partaken of the Gnosis, boundless and nectarean,
Wove a garland of rare Tamil verse which says:
"The Lord's form is both Medicine and Mantra." (2193)
296. He left the hoary town rich in flower-gardens
And marched through fields of paddy and sugarcane
And groves of coconut and green areca trees;
He adored the blue-throated Lord in all shrines
In that region; thus Gnaanasambandhar
Fared forth and arrived at the shrine of Innambar. (2194)
297. He adored the sempiternal Lord of Innambar
And adorned Him with a garland of Tamil verse
Set in the pattern of Idai-Madak_u;
Hailing His golden feet, he moved out and came
To North Kurangkaaduthurai which is
Situate on the ever-during bank of the Ponni. (2195)
298. In his divine decad he explicitly celebrated
Vaali's pooja and surrender to the Lord;
Then he circumambulated the shrine,
Adored the Lord and moved out to other shrines
And worshipped the Lord thither; then he came
To the holy town Pazhanam where the Lord who holds
The trident as His weapon, abides. (2196)
299. He entered the shrine at Tiru-p-Pazhanam where
The triple-eyed Supreme One abides, and adored Him;
With a mind melting in love he sang a decad
Of hymns and willingly sojourned there;
Then he left the town for Tiruvaiyaaru
Rich in tanks whose lotuses put the very fire to shame. (2197)
300. The holy devotees of Tiruvaiyaaru
Rich in beauteous streets dight with mansions,
Feeling happy that the Pukali-born redeemer of the world,
The partaker of Gnosis, was coming, bedecked
The hoary and beauteous town where never cease
Singing and dancing; they proceeded to receive him
With joy-filled hearts; (this witnessing), he stepped
Out of his pearly palanquin. (2198)
301. Encircled by the welcoming devotees, he first adored
The holy town of the Lord whose hand sports a fawn
And who graced Nandi; as he reached it
He sang thus: "Aiyaaru is the shrine whose Lord says:
'Fear not' even when the five senses are utterly confounded."
The Prince of Pukali hailed and hymned Him
In rhythmic and splendorous Tamil which gushed forth
From his mind-heart. (2199)
302. He passed on foot the beauteous streets and reached
The tall, ornamental tower of the ever-during Temple
Of the Lord unknowable to Brahma and Vishnu,
Adored it, moved in, and in boundless love
That welled up ceaselessly in his mind,
He circumambulated the Lord's shrine
And bowed low; then he came before the Lord
Whose jewels are snakes, prostrated before Him,
Rose up and hymned His glory. (2200)
303. He sang the great garland of verse which
Begins thus: "Kodal Kongkam Kulir Koovilam..."
His sacred heart was pervaded by the great
And eternal dance of the Lord; reflecting this beatitude
In his hymns he sang the decad which says:
"It is the Lord of Aiyaaru who is skilled to dance."
He sang; he danced, and tears of joy streamed
From his eyes and flowed on. (2201)
304. He bowed before the Lord again and again
And moved out with the hailing servitors;
He sojourned in that holy and ever-during town;
He visited from there Perumpuliyoor of the Lord
In whose crest rest the crescent and the peerless flood
Of Ganga; he also visited other shrines
And adored all the shrines hymning garlands
Of flourishing Tamil, and returned
To sojourn thither poised in ardent love. (2202)
305. Blessed with the grace and leave of the Lord
He proceeded westward divining the Lord's will;
He came to the Supreme One's Tiruneitthaanam
And adored the Lord with a mind, full of love,
And sang rare garlands of Tamil verse and thence
Proceeded to Mazhapaadi flanked by fields of sugarcane
And groves of areca. (2203)
306. As he reached the outskirts of Tirumazhapaadi
Whose Lord sports a fawn in His roseate hand,
He hymned a decad beginning with the words:
"Angkaiyaar azhal." Adoring, and singing
That they who adore with their heads Mazhapaadi,
Are persons of great and soaring tapas,
He entered the temple. (2204)
307. He circumambulated the temple of Mazhapaadi
Where beauteous Vayiratthoon Naathar abides;
He came to His presence, stood beneath His lotus-feet
Divinely fragrant; He prostrated before them, rose up
And again adored them; He danced and with his songs
Which are fragrant garlands of verse,
He adorned the Lord, and moved out hailing him;
He abode thither for a few days worshipping
His Lord in ceaseless love. (2205)
308. He proceeded from there with the Lord's grace
To Tiru-k-Kaanoor and thither adored
And hailed the Lord; he came to Anbilaalanthurai
Where abide Aadi-Saiva-Brahmins, and adored Him;
He visited the many shrines of the Lord of matted _air
And hymned Him; then the wearer of the sacred thread
Reached Maanthurai on the western bank where abides
The Lord who peeled off the hide of the hill-like
Tusker from which exuded a cascade of ichor. (2206)
309. He adored the court of the Lord who is enthroned
In Tirumaanthurai and in whose crown courses
The Ganga of multitudinous fords; he circumambulated
The long and beauteous shrine, prostrated
Before the Lord, and hymned in ever-during garlands
Of Tamil verse, the glory of the Lord who was
Thither hailed by the dense and myriad-rayed
Sun, Moon and Maruts. (2207)
310. He left that town and adored the merciful One
In all the shrines nearby; he proceeded through
Mazhanaadu rich in its roaring wealth of waters
And fields ever miry as lotuses hit by the leaping
Cale-fish burst and spill their honey thither;
He traveled on the northern bank of the Ponni;
The Prince of Pukali neared the shrine
Of our Lord's Tiru-p-Paacchilaacchiraamam. (2208)
311. There in that town, the daughter of Kolli Mazhavan,
Verily a beauteous shoot, a dazzling splendour,
A fawn-like virgin whose speech was ambrosial,
Stood afflicted with Muyalakan; so the chieftain
Sorely languished, pained in body and mind,
While his great kin lamented. (2209)
312. No treatment would cure her; so he carried her
To the temple of the Lord, who panoplied in martial habit,
Annihilated the triple cities;
To be cured of the misery he laid her before
The presence of the Lord, as he was of the clan
Which for ever held fast to the worship of the feet
Of the Lord whose hand sports a fawn. (2210)
313. It was then the child ruled by the Lord, was
Nearing the shrine; his arrival was thus
Trumpeted: "Behold! Tirugnaanasambandhar
Of true and redeeming wisdom is come!"
When he who was heaving sighs of distress
Heard the announcement that assured
Deliverance to all the worlds, he left the soft one
And hastened to receive the godly child. (2211)
314. "Decorate the town; plant everywhere
Makara-taranas; carry beauteous pots
Of holy and fragrant water; with bright lamps
And incense-breathing censers
Adorn the town in all possible ways." Thus the king
Ordered and came adoring the son of God, who is
The Lord of the celestials. (2212)
315. "I am blessed with the arrival of the godly child."
He mused thus, and when in bliss-impelled love
He shed a flood of tears and prostrated before
The pearly palanquin, the divine child said:
"Rise!" This word caused his mind to bloom;
Up he rose with his flower-hands folded above
His head and he led the divine child through
The beauteous streets of the town of hoary glory. (2213)
316. Passing through the beauteous streets where
Auspicious instruments resounded, the godly child
Duly got down, as he would always, from his pearly litter
Near the tower of soaring lustre
Of the temple where abides the Lord in whose
Matted hair rests the crescent; he adored
The beauteous tower, entered into the temple,
Circumambulated the shrine and neared
The Godly Presence to adore. (2214)
317. When he beheld the young liana-like virgin
Lying unconscious on the floor, he asked in grace:
"What is this?" Bowing low before him, the chieftain
Said: "As this, my golden daughter, is afflicted
With Muyalakan, impossible to cure, I caused her
To be carried into the shrine of the Holy One
And laid here; so she is here." Thus he sapke
And stood (awaiting the advent of grace). (2215)
318. Even as he graciously listened to the words
Of the chieftain bedecked with a beauteous garland,
Adoring the Supreme One of Paacchil
Whose red matted hair sports a snake,
The Lord of Sanbai thus sang in merciful Tamil
The decad that cured the incurable disease:
"Ah, the blue-throated Lord! Does it become
His majesty to cause this lass languish
In comatose stupor?" (2216)
319. As the Kauniya-Chief of ever-during fame
Sang the decad, the Tamil Gospel, concluded it
And stood adoring, the chieftain's virgin-daughter,
The lisper of soft words, was cured on a sudden;
Up she rose f_om the floor and walked gently
Swaying like a golden liana to her father,
The mighty warrior of prowess. (2217)
320. Beholding his daughter cured of the cruel malady,
In joy that welled up in him, the chieftain
Along with his peerless daughter fell at the feet
Of the Prince of Sanbai; the divine child
That stood there, hailed the feet of the Holy One
In whose matted hair the river courses,
In single-minded devotion; the servitors
Of the Lord of the celestials, roared for joy. (2218)
321. Adoring the feet of the Lord who abides
At the ever-during Tiruvaacchiraamam
Concorporate with His bejewelled Consort,
He sojourned there, poised in grace;
Impelled by a desire to adore the other shrines
Of the Lord-Dancer, he fared forth and hailed
The feet of the Lord in those shrines;
Then he proceeded to Tiru-p-Paigngneeli
Where abide the wise ones, to adore Lord Siva thither. (2219)
322. Adoring at the feet of the Lord of Paigngneeli
Girt with gardens where bees hum in melody
He sang a garland of Tamil verse hailed by the world;
He sojourned there and hailed the Lord;
Then in joy he fared forth to the many shrines
Of the Lord of Kailaas--vast and strong and divine;
The Lord of fecund Sanbai adoring Him
In those shrines, reached the vast Tiru-Eangkoi-Malai. (2220)
323. He adored the feet of the Lord in whose
Matted hair the Ganga courses, enshrined
In Eangkoimalai where the red-eyed kuravas
Are hailed by the Devas, and adorned Him
With his love-laden musical decades;
He also hailed the hills dight with gardens
And all the other shrines of the Lord in that region;
The godly child--verily a shoot of flawless wisdom--,
Proceeded towards Kongku Naadu
And reached its northern realm. (2221)
324. He adored at the shrines of the Lord of Devas
In that region and proceeded towards Kongku Naadu
On the southern bank of the lucid and billowy Ponni;
Thither he adored at the shrines of the Lord
In whose crest flows the flood buzzed by bees,
And reached Kodi-Maada-ch-Chengkunroor
On the tops of whose long fort-like walls, clouds gather.(2222)
325. The dwellers of the city and the servitors, in joy
Adorned the city with many a long torana
And other festoons; they came before him
To receive him and adored and hailed him;
With their hands folded above their heads
They took him to the temple of the Lord
Whose mount is the wrathful Bull. (2223)
326. The master of Tamil entered the temple of his Lord,
Prostrated before the Lord-God, adored Him,
Rose up and hymned the divine and bountiful decad
Of Tamil for the well-being of those on earth
And in heaven; borne by a longing to adore Him
More and more, he sojourned in that great city. (2224)
327. He adored the Ganga-crested Lord in all the shrines
Situate in the west; he hailed Him at Tirunanaa
And adored Him who wears the snake
Of poisonous sacs, and came back to sojourn in Cengkunroor
That he had willingly chosen as his abode. (2225)
328. As thus the child ruled by the Lord, abode thither,
Came the season of the early dew when
The gathered clouds ceased to shower;
All the men on the earth bounded by the roaring seas,
Longed for the comforting rays of the sun;
The hills nearby grew chill. (2226)
329. Bees winged away in rescentment; lotuses were charred;
Gently swayed the blades of grass with the dew-drops
At their tips, like unto crystal beads woven
Into an emerald braid; it looked as though
That the very hills, unable to endure the frost
Covered themselves with a white mantle. (2227)
330. As it was the season when the northerly
Laden with icy chillness blew all the time,
The gardens where once the soft leaves and shoots
Sprouted, quaked in dire distress;
Even the fiery sun unable to brave the frost, sulked;
He would spread a little his rays now and would
Anon walk tip-toe into hiding, withdrawing them. (2228)
331. In all the eaves of the serried mansions
Of the hoary and beauteous towns,
The doves of coral-hued toes with their mates
Lay snug; in the lovely and warm twin breasts
Of women on_whose koontals champakas burgeon,
The mighty shoulders and beauteous chests
Of men lay engrossed. (2229)
332. They would powder turmeric and saffron (for fumigation),
Split and burn eagle-wood for its smoke
And heat the broad-mouthed and boat-shaped
Vessels and keep them nearby to warm themselves;
Thus they did in the habitations
Of the Kurinji of soft and blooming buds. (2230)
333. During that time when the serving throng of the godly child
Of true wisdom, abode for many days
In Kodimaadacchengkunroor, it looked as though
That they were about to be assailed by a raging fever
Preceded by a chillness of body causing them to shiver. (2231)
334. All the servants humbly informed the godly child
Of their plight, and adored him; invoking the grace
Of the Primal One he said: "Though this is
The nature of the realm, it shall not assail us."
He hymned his divine decad on the Lord
Who wears the crescent on His crown. (2232)
335. His decad began with the words: "Avvinaikku
Ivvinai..." He enshrined in it the thought that it was
His beauteous throat that averted "all our woe"
When the Lord was pleased to quaff the poison.
His decad affirmed thus: "Seivinai
Teendaa Tiruneelakantam!" (2233)
336. Thus he sang and his decad carried with it
His mandate born of divine grace; he concluded
The holy decad and adorned the Lord therewith;
(Behold the wonder!) Not only the residents
Of the beauteous city but all men in the whole realm
That day, stood cured of the cruel and chilling illness.(2234)
337. He abode in that town for a few days
And departed therefrom; he adored the Lord
Of coral-hued, matted hair in His many shrines;
Then the godly child, the wearer of the sacred thread
Knit to a piece of deer-skin, with many a muni reached
The ineffably glorious Tiruppaandikkodumudi. (2235)
338. He duly hailed the feet of the Lord of Paandikkodumudi
On the bank of the never-failing Ponni
And adored him with his beautiful decad;
Commencing from Venjamaakkoodal
Rich in lustrous mansions, he adored the Lord
Whose mount is the Bull, in His many peerless shrines. (2236)
339. He came to wealthy Karur and adored
At the shrine of Tiru-Aa-Nilai; he sang a garland
Of munificence, melodic and dulcet; he left the country
And adored, at many shrines
Inclusive of Maanikka Malai; then he fared forth
On the southern bank of the Ponni of swelling waves
And worshipped at many a shrine. (2237)
340. At many extensive hills, spreading woods
And a good many shrines where the Lord abides,
He adored in love; then the Brahmin-child that hailed
From ever-during Pukali to establish
The truthful way of the Vedas, came to Paraaitthurai
Of the Lord whose matted hair flashes like gold. (2238)
341. He reached the temple of the unique brow-eyed Lord
Of Paraaitthurai and worshipped Him
In single-minded devotion; from the eyes
Of the Kauniya chief, the singer of flawless garlands
Of Tamil verse, tears rained; he stood there adoring,
Folding his hands above his head. (2239)
342. Thus adoring, he moved out and left for
The many shrines adored by the celestials,
Commencing from Tiruvaalanthurai and Senthurai;
At these flawless shrines he adored the Lord;
Then in joy he left for Tirukkarkudi Hill
Cinctured by fecund and flowery gardens. (2240)
343. He hailed the Lord—verily a shoot of gold,
Who, of yore, bent the auric Meru Mountain
Into a bow, the Rider of the martial Bull,
And who is enthroned on the great hill of Karkudi--,
And hymned a goodly garland of Tamil verse;
Then Gnaanasambandhar adored the Lord
Of Mukkeeccharam, the Queller of the five senses,
And reached the Hill of Tirucchiraappalli. (2241)
344. He adored the feet of the brow-eyed Lord,
The Wearer of the hide of the hill-like tusker
Who like a great lustrous flame abides
At Tirucchiraappalli from the hill of which falls
A cataract rolling down many a goodly gem;
In true joy and with a mind serene, he hymned
A bright garland of Tamil verse; then impelled
By a longing to adore the blue-throated Lord
Of Tiruvaanaikka, he came there. (2242)
345. He came before the Lord, the True Ens enshrined
Under the white jambolan tree at Aanaikkaa
Adored by the celestials, and prostrated;
In his beauteous verse-garland he hailed
The adoration of Airaavatham,
The celestial elephant of four tusks,
And the servitorship of the Patron-king Kocchengkanaar;
Thus he hymned his garland of melodious
And bounteous Tamil, and hailed and adored
The Lord poised in piety. (2243)
346. Here was the Truth not to be beheld
By Brahma and Vishnu; here was the Truth
Under the white jambolan tree, the Truth
Of the Mahendra Mountain, the Truth
Of sempiternal Kailaas divine, clad in beauty,
The Truth of enshrinement in opulent tiruvaaroor
And the true inner import of the Aagamas;
Thus he hymned the Lord gloriously at Aanaikkaa.
The great one of Sanbai girt with beauteous gardens,
Experienced endless ecstasy. (2244)
347. He folded his hands in adoration, hailed Him
And moved out; he sojourned in that comely town;
Then adoring the Lord, he came to the ever-during
Tavatthurai and thither prostrated at the feet
Of the Lord of the celestials; up he rose, and stood;
Poised in devotion, he hymned and hailed Him
In a garland of sweet Tamil verse; adoring Him,
He, the great Gem of the Vedic way, moved out
And fared forth hailing the Lord at other shrines. (2245)
348. He adored at Tirupparaaitthurai and at great
Tiruverumpiyoor Hill of the Lord whose
Banner sports the Bull, and also at other shrines;
Circled by holy servitors and hailed
By the men and the women from the eight directions,
The Lord of Sanbai reached the great town
Of Nedungkalam where abides the Lord who is
Like a coral mountain decked with the holy ash. (2246)
349. In his garland of melodic verse, he hailed
The Primal One of Nedungkalam, thus:
"Be pleased in grace to avert the troubles that cause
The mind to deviate from the path of devotion to You."
He hailed the Lord and fared forth to the other
Shrines where the Lord whose red matted hair
Is decked with murderous adders, and adored Him;
He hailed the Lord at Niyamam and desired to worship
At Kaattuppalli where the Lord who peeled off the hide
Of the cruel tusker, abides in joy. (2247)
350. Reaching the temple of our Lord of red matter hair
At flourishing Kaattuppalli, he circumambulated
The shrine and prostrated thither and rose up;
To adore with folded hands the feet decked
With mighty anklets, he moved on when love in him
Welled up, as it would in a calf that rushed
To the mother-cow; standing before the divine
Presence, he pictured in his mind's eye the Dance
Of the brow-eyed Lord in Tiruambalam and sang
The decad beginning with the words: "Vaaru
Mannum Mulai," and stood blessed. (2248)
351. He left that town and adored at beauteous
Tiruvaalampozhil; he then hailed and adored Poyyili,
The Lord of Poonthurutthi of swelling Ponni;
He also adored at all the shrines where
The holy company of servitors duly received him;
Then to adore the Lord, he reached Kandiyoor
Girt with fields and streams where leap
The red kayal fish. (2249)
352. He reached the shrine of Kandiyoor Veerattaanam;
In longing bred by swelling love and with devotees
He prostrated before the Lord; he stood there
In great delight before the servitors;
Into the garland of music in Tamil that he sang,
He packed many a question that would manifest
The grace and glories of the Lord of the celestials,
From out of the greatness of servitors. (2250)
353. In the envoi-verse of the divine decad
Wrought of interrogations, he sang
About the joy he experienced, on hearing
From the servitors, the gracious acts of the Lord,
Ineffably and inconceivably great; hailing this
In his hymn, to adore the Lord, he fared forth
To Tirucchotrutthurai where the fast and billowy,
Flood of the Cauvery flows to the right of the town. (2251)
354. In his peerless and bounteous garland of Tamil verse
He sang thus: "We will proceed to and reach
Our Father's Chotrutthurai." Thus singing
In single-minded devotio_ he came before
The temple of the Primal One who burnt
The triple hostile cities. (2252)
355. He circumambulated the shrine of Tholaiyaacchelvar
Of hoary and ever-abiding Chotrutthurai and adored
The feet of the Lord who ate the poison to relieve
The distress of the Devas, in love that knew no bounds. (2253)
356. He adored Him; he praised Him in Vedic hymns,
Up the stood and hymned in harmonious mumbers
Of splendorous Tamil; he sojourned there;
Then with the servitors he arrived at Tiruvedikudi,
Great and glorious. (2254)
357. He came to the temple of Vedikudi of the Lord
Of the Vedas, and hailed the goodly lotus-feet
Of the Lord; He prostrated before Him and rose up;
Then he hymned the Tamil Veda in soaring melody. (2255)
358. He sang the whole of the musical decad-- the great
And indictable Veda--, and hailed the Primal One,
And prostrated before Him; then he moved out
And came to Tiruvenni, the town glorious
And flawless, and girt with gardens. (2256)
359. He reached the shrine of Venni the Lord of which
Rides the Bull; in love that welled up within
He hailed the Lord, the Wearer of the ever-fresh crescent
And hymned Him in a decad of nectarean music. (2257)
360. He hymned Him; he praised Him; he bowed before Him;
Then he moved out and adored the Lord-Dancer,
The Merciful One, in all the shrines in that region.
The Brahmin of the Brahmins of consummate glory
From Sanbai, the eternal, revelled in joy. (2258)
361. He proceeded through the plain girt with gardens
And dight with many a tank where teemed a forest
Of lotuses of thorny roots.
He, the Lord of Verse and Music came to Chakkarappalli
Of Lord Sankara who laid waste
The sacrifice of the one without true devotion. (2259)
362. He entered the hallowed temple of the Lord
Of Chakkarappalli and adored his bedecked
Flower-feet in love; he hymned in Tamil
Of excelling words the very Vedas and thus hailed
In loving devotion the Lord whose waist is
Cinctured with beads of rudraaksha. (2260)
363. He left the Lord's Chakkarappalli and proceeded
Along the fields rich in water and wavelets;
He whose intellect was full of the wisdom of the Vedas
Reached the shrine of splendorous Aalanthurai
At Pullamangai. (2261)
364. In love he prostrated at the golden feet of the Lord
Whose hand displays a fawn and who preside over
The everlasting shrine, and rose up; he adorned
The Lord with a garland of musical Tamil,
And fared forth to Siva's shrine at Celoor
And Paalaitthurai where he adored Him,
And then travelled onward. (2262)
365. The Lord of Pukali in whose tanks the male crabs dwell
With their mates on the burgeoning and fragrant lotuses,
Passing through the odorous maruda realm
Dight with cloud-capped gardens, reached Tirunalloor
Where the Lord whose mount is the Bull, abides. (2263)
366. The Brahmins well-versed in the Vedas, Of Tirunalloor
Rich in beautiful and fragrant fields, duly received
The godly child auspiciously and in uproarious joy;
The lord of Sirapuram riding the pearly palanquin
Of golden lustre in great splendour, reached the town. (2264)
367. He descended from the pearly litter; the throng
Of Brahmins walked before him; the throng of devotees
And serving train walked behind him articulating
His praise; thus he reached the Lord's tower and adored it.(2265)
368. As the godly child circumambulated the temple
Of spreading lustre, verily the equal of the Silver Mount
Of Kailaas tears of joy flooded and bathed
His divine person; he ascended the flight of steps,
Came before the Lord in whose crest the Ganga
Flows leaping, and adored Him. (2266)
369. Before the Lord he hymned his celebrated decad;
With his mind melting in love that welled up within,
He moved out tranced; poised in the glorious grace
Of the Lord whose matted hair is bejewelled with snakes,
He sojourned in the town where the Lord abides. (2267)
370. Thus he abode in the holy town; in love he adored
The feet of the Pure One whose long matted hair flashes
Like lightning; he hymned many a_divine and dulcet
Decad; he was immensely pleased; the Brahmins of lofty
And hoary lineage well-versed in the Vedas, adored him. (2268)
371. The godly child desired to depart thence; he was
Blessed with the grace of the Lord-Dancer of ever-during
Tirunalloor; he fared forth and adored at all the shrines
In that region and arrived at Tirukkarukkaavoor
Where abides the Lord, inaccessible
To questing Vishnu and Brahma. (2269)
372. At Karukaavoor where mullai-blooms from their creepers
Spreading on the pandals breathe fragrance,
He adored the feet of the Lord, the Grantor
Of the great and material Vedas, and hymned
With a mind delighted, a decad of splendorous Tamil
Affirming thus: "The Endless One's hue is that of the flame."(2270)
373. He sang the dulcet decad and adored at other shrines
Where the Lord whose crest is adorned with the Ganga, abides;
He, the articulator of sweet and threefold Tamil,
Then came to Avalivalnalloor where the Lord-Dancer
Of resounding anklets, abides in joy. (2271)
374. In that ever-during town where the Lord abides in joy
Adored by the celestials, he moved into the temple,
Came before His presence and hailed His name:
"Thamparisudaiyaar" in his decad, and moved out
To worship Him in His many famous shrines. (2272)
375. He adored at the shrine of Tirupparithiniyamam
That annuls all flaws and there sang the great
And indictable Veda in a divine decad; adoring
In all the shrines the Lord who is Omneity, he came
Adoring, to Tiruppoovanoor of unswerving greatness. (2273)
376. Love-borne he adored there, and blessed by the Lord,
He moved out and visited other shrines bounded
By vast fields where lotuses teemed; hailed everywhere
By the full-throated praise of the servitors
He came to the hoary town of Aavoor, dear
To the Merciful One. (2274)
377. He adored the town and entered the shrine
Of Pasupaticcharam where the Gem is enthroned,
And worshipped Him in great devotion; he adorned
Him with cool garlands of Tamil in unbounded love
And again returned to beauteous Tirunalloor. (2275)
378. In that town where flourish the Vedas, he in love,
Adored the golden feet of the blue-throated Lord;
Blessed by Him who wears the crescent in His crest,
He proceeded to Tiruvalanjhuzhi girt with fragrant
Gardens where bees hum over melliferous flowers. (2276)
379. When the devotees of great and ripe askesis, the dwellers
Of the crescent-crested Lord's Tiruvalanjuzhi,
Came to receive the lord of the threefold Tamil,
He descended from his litter and walked towards them;
They encircled him even as the white and bright clouds
Would girdle the moon. (2277)
380. The gathered devotees prostrated at his feet
And rose up; the chief of the Kauniyas, folding
His hands like unto red lotuses, moved on;
He reached the shrine where the Lord of Valanjuzhi
Abides in joy, and prostrated before the gold-bedecked
And lustrous tower, rose up and moved into the shrine. (2278)
381. He circumambulated the court of the Lord
Who burnt the triple, hostile cities; his mind
Melted in love; he held his hands folded above
His head and the great one in spiraling love
Fell at the roseate feet of the Lord of Tiruvalanjuzhi. (2279)
382. He who was fed on wisdom, impelled by the love
Caused by his prostration and adoration
Before the Lord, hymned the Lord with a flawless
And harmonious and splendorous decad
Of interrogatives; even thus he hailed the Lord
Whose dark throat is like the blue lily. (2280)
383. He hailed the Lord in his sweet and musical decad
Laden with wisdom, and moved out;
He abode in the holy town girt by the Ponni
Of lucid waters; daily he hailed His goodly feet
And sojourned there, gladly companied
With the holy servitors of the Lord of Valanjuzhi. (2281)
384. During his happy sojourn there, the orb of sun
Entered the mituna hora; summer grew fierce
As the sun smote with his cruel rays drying
And despoiling even the seven seas. (2282)
385. Men on earth sought the wind laden with moisture,
The paste of sandal-wood, the de_ drops of the goodly
And fragrant flowers, the serene company of their
Loving wives, the varieties of cool and lustrous
Chains of pearls and toothsome victuals. (2283)
386. The herd of deer that sought the loamy river
In the jungle to slake their thirst, (finding no water),
Pursued the mirage thinking it to be
Rare water; the Caataka birds unable to come
By rain drops on which they fed, sought other types
Of food and languished; unable to fly in the heat,
Folding their wings, the birds abode at cool places. (2284)
387. On the terraces of mansions with great thresholds,
On the sides of courtyards bathed in moonlight,
In the goodly and penumbral gardens,
Near the banks of flowery tanks and in the breasts
Of women whose locks were decked with pearls and blooms
Men chose to abide and rejoice. (2285)
388. Peacocks no longer danced though the bees danced for joy;
Lotus-buds burgeoned; kuyils pecked at the tender
Shoots and warbled in the gardens which were abloom;
All lives that would not sleep (during day) slumbered;
In the bright sky the sun smote in all fierceness;
Thus were the days of the hot summer. (2286)
389. The godly child of Sanbai, in love that upsurged
From his thought, adored and hailed Valanjuzhi
Of the Lord of matted hair and desired to leave
For Pazhayaarai; desiring the intimate company
Of the devotees he fared forth with them on foot
To Pazhayaarai Metrali whose long and lofty
Fort-like walls pierced into the sky. (2287)
390. He adored the feet of the Lord whose form was that
Of the red flame at Pazhayaarai Metrali in melting love;
Then he came to the outskirts of Tirucchatthimutram
Where the Lord blessed Himavants Daughter
To hail Him in pooja. (2288)
391. He reached Tirucchatthimutram and adored
And hailed in ardent love the roseate feet
Worshipped in pooja by Himavant's Daughter;
He hymned the ankleted feet of the Lord--
The Deliverer from the cycle of transmigration--,
And in love fared forth to Patticcharam
To adore there. (2289)
392. To alleviate the cruel heat of the fierce summer,
Invisible Siva Bhoothas came there to hold over
The head of the lord of threefold Tamil,
A pandal wrought of cool pearls, and said:
The Lord Pattisar mercifully commanded us
To carry this and give it to you." (2290)
393. Those words and the beauteous pandal of pearls
Materialised from the heaven; the godly child
Of Sirapuram endowed with true and divine gnosis
Thought thus: "If this be the grace divine of the Lord,
I abide by it." Thrilled was his body and he
Prostrated on the ground. (2291)
394. That very moment the serving train held
The beauteous posts--resplendent with the Lord's grace--,
Of the beauteous canopy of pearls; by the side of the lord
Of Vedas compact of sweet words, the celestials
Showered fresh and fragrant flowers; verily
The pandal was like unto a flowery pandal also. (2292)
395. The servitor-throng raised a joyous uproar;
The loud resounding of the Vedas filled the eight directions;
The godly child moved into the shady pandal
Of white and cool pearls and sat in splendour;
It looked as though he was throned in the shade
Cast by the divine feet of the Lord of the Devas
In Tiruvambalam. (2293)
396. The godly child who went walking with the devotees,
Hailed the gracious and merciful bestowal of the gift
By the Lord who wears snakes as garlands;
His loving mind soared up in delight; with the devotees
Whose visage burgeoned as they came to receive him,
He reached Tiruppatticcharam. (2294)
397. As he neared the temple, he adored from without
The entrance; he moved in and circumambulated
The shrine of Him whose mount is the Bull;
Beholding the lotus-feet invisible to the Boar
That burrowed, he adored them and fell on the floor;
Up he rose and hymned his garland of verse. (2295)
398. He hailed the flooding grace of the Lord;
He stood plunged in the great flood
Of immeasurable bliss; then with a_heart
Pervaded by love immense of great
And unswerving devotion, Sambandhar--
Who was fed with the nectarean milk
From a bowl, by the Liana of the auric
And ruddy Mountain--, moved out of the shrine. (2296)
399. The child ruled by the Lord who sojourned there,
Visited Tiruppazhayaarai Vadatali
Of ineffable glory, hymned a peerless decad in Tamil,
And with the devotees came to Irumpoolai
Where the Lord who is Omneity, abides. (2297)
400. When he came to Irumpoolai where is enshrined
The Lord of the celestials, they erected pandals
Decked with long taranas in soaring joy; they dangled
Garlands of flowers and arranged in serried order
Golden pots filled with holy water; all hailed him;
Thus the servitors received him. (2298)
401. The master of boon-conferring Tamil, descended
From his pearly palanquin before the welcoming
Servitor-throng, and adored them even as they adored him;
He came to the temple of the Lord of the Devas,
Bowed low and in the divine presence, hailed
The Supreme Ens in tuneful decades of sweet music. (2299)
402. The adept of Tamil expounding the import
Of the rare Vedas hymned his divine decad--
Verily a questionnaire addressed to the devotees--,
On the Lord who extended His form so large
That the peerless Meru Mountain looked a mere atom;
The Lord was yet the easily accessible nectar
To the devotees who ever revel in godly experience. (2300)
403. Right from Arathaipperumpaazhi celebrated in hymns,
He adored at the shrines like Tiruccherai,
The habitat of the wise ones, Tirunaaloor, Kudavaayil,
Tirupputthoor and hymned ever-during garlands
Of Tamil verse and joyously sojourned
In that great town. (2301)
404. During his happy sojourn there, he visited
Sivapuram adored by Vishnu in his form
Of the red-eyed and white-hued boar, and in love
Worshipped the feet of the Lord, the Concealer
Of the Ganga in His matted hair, and in His presence
Hymned the divine decad of swelling music. (2302)
405. Thus hailing the Lord, and blessed with His grace
The Brahmin of Tonipuram which is adored by Brahma--
The grantor of embodiment to all the lives--,
Came out of the shrine; to hail the Lord that
Willingly rides the Bull, he came to Tirukkudamookku
Praised by men in all the four directions. (2303)
406. When the patron of Poontharaai arrived there
The great and opulent Brahmins of Tirukkudamookku
Girt with gardens of melliferous flowers,
Received him as they would the King of the realm;
To the chanting of the holy Vedas and the resounding
Of auspicious instruments they welcomed him
And took him to their town. (2304)
407. Tirugnaasambandhar, as he neared Tirukkudamookku
In melting love and joy that welled up from within,
Hailed the Lord in harmonious and musical numbers thus:
"Our Lord is He who is happily enthroned in Kudamookku."(2305)
408. He reached the shrine and adored the celestial One
In the holy Keezhkkottam in heart-felt joy;
Then with the devotees he moved out; holy Brahmins
Encircled him and chanted his praise;
With them all, he reached Tirukkaaronam
Girt with gardens of sweet-smelling flowers. (2306)
409. He adored with his flower-hands the temple where
During Maamakam all the great and holy rivers
Right from the flower-laden Ganga, thither arrive
For their purificatory bah; he circumambulated
The shrine and bowed at the feet of the Lord
Who Oped His third eye and caused Kaama to perish;
His eyes feasted on the Lord's feet. (2307)
410. He hymned in a tuneful and divine decad
The Lord who is the very pupil of the eye,
The nectar of Kudanthaikkaaronam,
The Lord who burnt the triple hostile cities
And who is the inner meaning of the four Vedas.
He visited the other shrines too,
With innumerable devotees and moved onward. (2308)
411. The great Tirugnaasambandhar adored
The Lord of Tirunaakeccharam who is verily
A peerless Mountain of ruddy gold,
The brow-eyed Lord who wears the hide
Of the dark tusker, and hailed Him
In a divine decad of splendorous Tamil,
Rich in rare wisdom. (2309)
412. He _dored the feet of the Lord hailed
By Aadi Sesha,the divine serpent, in his pooja;
The godly child praised His glory of doing away
With the ills of those who adore Him daily; then
He whose beauteous lips are ever-fragrant
With the Milk, proceeded on the vast bank of the Cauvery
From whose water wafted the scent of flowers,
And came to the Supreme One's Tiruidaimaruthoor. (2310)
413. He sang the lofty and divine decad that began thus;
"The skull indeed is His (begging) bowl..."
Great joy, rare to be borne, welled up in him;
He then sang a sweet and fitting docad in which
He asked thus: "Is this, Idaimaruthoor, the shrine
Of the Lord who rules me?" Then he moved in. (2311)
414. He entered into the temple welcomed by its servitors,
Adored the shrine of the Lord, the Ens that is
Supreme and Infinite, completed the sacred round,
Came before the Lord, prostrated on the floor
Many a time rose up with tear-filled eyes. (2312)
415. Hailing the Lord, he sang a decad in splendorous Tamil;
He sojourned there and hymned many more divine decades;
He adored every day the feet of the Lord who wears
On His matted hair the white crescent and the serpent;
In abounding love he worshipped the Lord
With the divinely puissant devotees and abode there. (2313)
416. From there he visited the many nearby shrines
And adored thither; he marched on the bank
Of the Cauvery, reached Kurangkaaduthurai,
Adored the ankleted feet of the beauteous Lord
In great love and hymned a divine decad of music
Packed with the wisdom of the rare scriptures. (2314)
417. Having adored at the town rich in tanks where lotuses
Flourished, he moved out and hailed the blue-throated
Lord in the other nearby shrines; the lord of gnosis
Who took birth to rid us mercifully of the misery
Of the malas, then reached Tiruvaavaduthurai. (2315)
418. The holy servitors of Tiruvaavaduthurai of the Primal Lord,
Unknowable to the Trinity of Brahma, Vishnu and Rudra,
Came in ardent love to receive the Lord of Pukali
Rich in tanks and watery fields,
Whence the waves rolled with flowers. (2316)
419. Before the welcoming servitors would adore him
He of Sanbai of burgeoning glory, he who unto its Brahmins
Was the manifested meaning of the rare Vedas,
Descended from his comely and pearly palanquin
And paid obeisance to them; then to gladden
His mind-heart he proceeded to the Lord's temple. (2317)
420. He adored the tall tower and moved in;
He circumambulated the inner shrine
And hailed it; he prostrated before the Dancer,
The Primal Lord, the Nectar of Aavaduthurai,
In abiding love, rose up and hymned in rare Tamil. (2318)
421. His eyes rained tears of love; in great ardour
He prayed before the divine presence and moved out;
He adored the Lord with the servitors whose minds
Were freed of trouble, and he abode in that town
Willingly and in joy. (2319)
422. While he abode there, the season for sacrifice
Was near at hand; the father of the flawless chief
Of Sanbai came before the presence of the godly child,
Seeking his leave to depart with the needed wealth. (2320)
423. When he listened to his father's words, the chief
Of Pukali remembered his promise in the days gone by;
He rose up thinking: "Limitless riches are indeed
The hallowed feet of the Lord of Aavaduthurai." (2321)
424. He went into the temple where the God of gods gladly abides;
He stood beside the bali-pitam and prayed thus:
"I have nothing to give him who prays for wealth immense;
I know not aught but Your hallowed feet."
Thus he sang the decad, in the form of a question, invoking
The Lord's mercy in splendorous Tamil. (2322)
425. He formed in the pattern of Naalati-mel-vaippu
The bounteous Tamil decad, began by him,
And prayed to the Lord in sweet music; hailing
The twin feet of the munificent Lord in soaring love,
He worshipfully folded his hands in swelling devotion
That ever welled up in his mind-heart. (2323)
426. As desired by Gnaanasambandhar who sang in Tamil
The sweet decad, by the grace of the Lord, a Siva-Bhootha,
_o confer on him the great gift, laid on the top
Of the bali-pita a Kizhi of one thousand sovereigns
Of gold jof the finest touch. (2324)
427. The Bhootha that placed it there came to him,
Stood before him and in its divine voice spake thus:
"This Kizhi of sovereigns never gets emptied;
The Lord gave you this." When the Bhootha spake thus,
Thinking of the divine grace of the Father, the child
Prostrated straight on the floor. (2325)
428. Up he rose after his obeisance and folded his hands
In adoration; he took from the bali-pita strewn
With cool flowers, the Kizhi of gold and bore it
On his crown; he gave that treasure gifted
By the supreme Lord-- the very Affirmation of the rare Vedas--,
To his father whose mind-heart was made pure
By holy truth, and spake thus: (2326)
429. "For you to perform the holy sacrifice that will end
All evil and also for such hierurgies by the Brahmins
Of Tirukkazhumalam poised in the Vedas,
Unto the Lord in whose crest the river courses,
As ordained by the rules of the primal Vedas,
This will be useful and this will suffer no diminution."(2327)
430. Thus he spake and gave his father leave to depart;
He too with a rejoicing mind fared forth to Pukali;
Ever-victorious Gnaanasambandhar adoring the Lord
In love, abode in joy in auspicious Aavaduthurai. (2328)
431. He adored the merciful Lord of Tiruvaavaduthurai
With a love-filled heart and sojourned there;
Then the godly child who came to be born
For the deliverance of the whole world, came
To Tirukkozhampam of the Lord who wears on His long
Matted hair the lucid crescent. (2328)
433. The lord of the ever-growing wealth of Sirapuram
Adored at Kozhampam the Lord who wears the konrai
In His matted hair, and hymned in His divine presence
An ever-during decad of sweet and goodly music;
Then he left for and came near Vaikalmaadakkoyil
Where the Lord of Ambalam willingly abides. (2330)
433. Folding his hands, he prostrated before the Lord
Who is indeed the Remedy for the malady
Of embodiment and who for ever abides at ever-during
Vaikalmaadakkoyil; he rose up;
His eyes raining tears, he hymned goodly garlands
Of Tamil verse in sweet melody; with a melting heart
He then came to Tirunallam. (2331)
434. He adored the feet of the Lord, verily a great Gem,
At Tirunallam rich in great mansions; he adored Him
With a garland of Tamil verse; on he travelled
Adoring at the many holy shrines of the Lord and reached
The Maadakkoyil of Tiruvazhundur girt with billowy waters.(2332)
435. He adored the supreme Lord who willingly abode
At the ever-during Maa-Matam and hymned Him
In the sweet tune befitting the divine decad;
He came back to the great bank of the Ponni, and adored
The Lord: "Sonna Aaru Arivaar" at Thurutthi. (2333)
436. At the shrine of Tirutthurutthi girt with the billowy
And great flood of the Ponni, he hymned
The bounteous decad of Tamil that began thus:
"Varai-th-thalai pasum pon..." He prostrated
Before the Lord on the floor and moved out;
He then adored the bow-eyed Lord at Moovaloor
Situate on the bank of that flowing river. (2334)
437. In soaring love he hymned in adorable words the Lord
That abides at Moovaloor, and then, the lord
Of Pukali rich in fields into which cool water
Flows rolling down flowers, impelled by love,
Came to Mayilaaduthurai dight with tanks. (2335)
438. He entered the city circled by the Brahmins
And servitors who came to receive him and who
Dwelt in Mayilaaduthurai girt with gardens;
He moved into the temple of the Lord whose hand
Sports a fawn of the jungle, and prostrated
On the floor and rose up in joy—limitless and peerless. (2336)
439. His heart was poised in love and his consciousness
Melted in devotion; he hymned the Lord in whose
Matted hair the Ganga courses, in a bright decad
Of sweet and lucent melody and moved out
Borne by that flood of bliss; the great patron
Then abode in that bountiful city in abiding joy. (2337)
440. He left the town and in love adored at Cemponpalli
Of the Lord whose hand wields a bright and beauteous trident;
He adored the feet of Vilanakar's Lord who rides the Bull,
In true devotion with the devotee-throng, and in His
Presence divine, hymned a musical decad. (2338)
441. The master of the perfect Vedas, having adored
That shrine in song and solemn strain,
Came to Pariyaloor where the supreme Lord who is
Decked with petalled konrai, tumpai and atampu
In His red matted hair, willingly abides,
And adored at the ever-during Veerattam. (2339)
442. Having hailed the Supreme One's Pariyaloor Veerattam
He of Sirapuram, in love reached the foreshore
Of the sea and adored at the many shrines of the Lord
Whose jewels are snakes, and moved onward,
Welcomed everywhere by the divine devotees. (2340)
443. To the delight of the devotees he worshipped
At Tiruvettakkudi and proceeding on the marge
Of the sea, came to the great shrines of the Chola realm--
Rich in fields of fragrant flowers--, and adored
The Lord thither; he of the coral-hued lips who declared
Unto the world that the dogmas of the Samanas
And Saakhyas are fraught with flaws and he who
Showed the way of deliverance, reached Dharmapuram
From whose fort-like walls, streamers wafted aloft. (2341)
444. From Dharmapuram hailed the holy mother
Of Perumpaanar; he was therefore received there
By his kin who hailed his feet and praised him;
Glorious and great Paanar narrated to them
The happenings and apprised them of his beatitude
Of accompanying on his yaazh the godly child, when he,
In grace sang his rare decades. (2342)
445. The kin that hearkened to him spake thus:
"As you with ease and rapture capture the music
Of the beautiful decades in your yaazh and render it
With fitting charm, their glory pervades the whole world."
When Tirunilakantappaanar heard this,
His heart atremble, he fell at the feet
Of the Prince of Pukali and spake to him thus: (2343)
446. "If you deign to bless me with a divine decad
That will be hailed by all,
Demanstrating palpably the turth, not only to these
But to the whole world
That the aeviternal music of your divine hymns
Will defy rendering by (any) instrument,
It will be my good fortune to reveal unto them
That your music of unique glory
Cannot be rendered by (my) yaazh." (2344)
447. The fosterer of the Vedic way moved to the presence
Of the Lord whose mount is the Bull and adored Him;
To demonstrate and thereby establish that
The true nature of the divine decad can neither be
Contained by the vocal music of men on earth
Nor by yaazh and that it is not to be measured
By the attempted classifications of music in works
Of this world on the (Gaandharva) Veda, he so sang
The decad beginning with the words: "Maathar madappidi,"
That even the celestials hailed and adored it. (2345)
448. When the Brahmin child of bounteous Pukali sang
Wondrously the decad, "Maathar madappidi"
And concluded it in its haunting tune,
The great Paanar neared him and essayed
To render it, as was his wont, in his yaazh;
The music of the divine decad, however,
Far exceeded the valiancy of the tuneful strings
Of his yaazh. (2346)
449. Then the instrumentalist Tirunilakantapperumpaanar
Ceased his strumming; trembling in body
And pained in mind, he fell at the feet of the godly child,
Rose up and stood before him; he thought thus:
"Ah, I undertook to render in yaazh the music
Of the divine decades sung by the great master!
Was it not owing to my being a practitioner of yaazh?"
With his mind clarified, he decided on the course
Of action to be pursued by him. (2347)
450. "This is on account of the yaazh strung with guts."
So, when he lifted it up to dash it to pieces
The godly child whose lips are ever fragrant with the Milk,
The very form of Truth, and who came to be born
By the world's blessedness, preventing his act
Commanded him thus: "O great one, give me this yaazh
On which you play in unison with the laws
Propounded by the works on music."
Receiving it from him he spake thus: (2348)
451. "O great one! How is it that you think of de_troying
This yaazh? Can this instrument encompass
All the glory of the grace of the red-haired Lord who is
Concorporate with His Consort? Yet in keeping with
Our capacity and subject to its limitations, it will spell
Good to play it for men on earth to know of it. (2349)
452. "Can the glory of music that defies thought, be
Bounded by the act (of rendering)? Render with this
Very yaazh the music of the Lord's divine decades
As befits it." Then Perumpaanar adoringly
Received the yaazh from the Prince of Pukali
And reverentially placed it on his crown. (2350)
453. With his kin Perumpaanar adored the flower-feet
Of the divine child; the lord of Tonipuram conferring
Great and peerless blessings on the servitors, in joy,
Sojourned in that town and then proceeded to worship
The Lord who peeled off the hide of the long-trunked
Elephant, in His many shrines. (2351)
454. Reaching the many great shrines of the Chola realm
Dight with tanks of green-leaved lotuses, he adored Him;
He hailed the many shrines, where the Lord who shares
In His frame His Consort, abides in joy; the chief
Of the Brahmins with the great Paanar whose yaazh
Is the abode of music, came to Tirunallaaru
Where is enshrined the Lord whose mount is
The wrathful Bull and whose hands sport
The fawn and the mazhu. (2352)
455. The devotees of Nallaaru, in love, received him;
Joyously companied with them he moved on, and adored
The ever-divine tower of the Lord; the Child
Ever conscious of God, circumambulated the shrine
Of spiritual opulence, and prostrated before the Deity. (2353)
456. In great longing which causes love to melt,
His heart melted; his body was bathed
In overflowing love; on his thrilled body the hair
Stood erect; from his eyes cascaded tears which
Seemed to feed (the standing crops) of his hair;
Poised thus, he hymned the decad beginning
With the words: "Bhogamaartha Poon Mulaiyaal..." (2354)
457. He soused it such poesy married to music that it would
Harmonise with the accompaniment on yaazh;
Then he sang the envoi and so blessed the decad
That it would for endless age flourish even beyond
The realms of heavens; he adored and hailed
The feet of the Lord who wears the red-eyed snakes
On His chest as jewels, and moved out;
Then he of milk-fragrant lips bade Paanar
To render it on his yaazh. (2355)
458. The godly child sang the decad keeping time
With his cymbals; to accompany him
The great Paanar so strung the guts that from them
Would swell tunefully, lucid and ambrosial
Music most harmoniously; then he played on his yaazh.
Thrilled was the whole world; the divine heart
Of the Patron of Pukali rejoiced;
In such felicity they sojourned there with the devotees.(2356)
459. He who is the crest-jewel of Saivism adored the Lord
Of ever-during Nallaaru, verily the Remedy
For the malady of embodiment; with His leave
He moved out and adored at the many shrines
Of the Chola realm made rich by the fragrant
And goodly water of the Ponni, and girt with fields.
Then with the company of true tapaswis he came
To the hoary town Saatthamangkai; in whose fields
Of paddy the red-lotuses burgeon. (2357)
460. Tirunilanakkar of bountifully rich Saatthamangkai,
Hearing of the arrival of the Saiva Brahmin-child,
Felt greatly blessed; he made the whole town bright;
He had it decked with toranas, plantains and arecas;
Pots filled with holy water were kept in rows; incense was
Burnt; lamps were lit; thus he received him; with him
The godly child reached the temple of the Primal Lord. (2358)
461. He came near the shrine Ayavanti of the Lord,
And from the courtyard where Devas offer worship
For their deliverance, made his sacred round
And moved to the presence of the Lord
Who on his matted hair sports the incarnadine
And crepuscular crescent; he prostrated on the floor
And rose up; the scion of the Brahmin clan who
Made his avatar owing to the great askesis wrought
By the whole world, folded his roseate hands
Above his head and stood in the divine presence. (2359)
462. Befo_e the Lord whose mount is the Bull, he hymned
The decad of praise; love in him welled up;
His eyes rained tears; his body atremble, he adored
The Lord; he moved out and came to the house
Of the Brahmin--Neelanakkar, the fosterer
Of the everlasting way of the holy ash--, he partook
Of the ambrosial food with devotees
Which Nilanakkar in love arranged for them. (2360)
463. Having partaken of the nectarean food in the great
Mansion of Nilanakkar of ever-during glory,
He stayed there that night with Perumpaanar
Of the melodious and tuneful yaazh;
To hail the feet of the Dancer of Ayavanti, he went
With the devotees and adored the feet of the Lord
With Nilanakka Atikal of cherished friendship. (2361)
464. He adored the flawless Nectar and his beauteous
And verdant Sprig, and hailed them in a rare
And divine decad of Tamil, compact of the import
Of the great and primal Vedas; he hymned
A holy decad of divine music--
Hailed by the devotees, the followers of the way
Of the holy ash--,
And in that, he immortalized the great glories
Of Nilanakkar who was for ever poised
In the pious way of the Vedas. (2362)
465. In swelling love, he of the Milk-fragrant lips
Adored the Lord and moved out; he sojourned there
As desired by his loving friend and devotee--
Nilanakkar; impelled by a love to adore the Lord
Whose jewels are snakes, he visited other shrines
And worshipped there; he then gave leave
To Nilanakkar of single-minded devotion, to depart. (2363)
466. Joyously cherishing his great friendship
The godly child fared forth to many other shrines
And adored the Lord, unknowable to Brahma
And Vishnu; then companied with the devotees
He came to the sea-girt town of Naakaikkaaronam--
The habitat of the learned, and adored
The brow-eyed Lord; he hailed him in garlands
Of melodious Tamil verse and sojourned there;
Then the Lord of Tonipuram, blessed with the grace
Of the Lord, left the town. (2364)
467. Leaving the sea-girt city of Naakai rich in groves
Flanked by the backwaters, he visited the many shrines
Of the Lord in whose crest the many-eddied Ganga flows,
And adored Him; he then came to Keezhvelur whose
Women rival the peafowls in their mien,
And in whose fields burgeon blue lilies, very like
The eyes of women; he adored the feet of the Lord
And adorned Him, in swelling love, with a garland
Of Tamil verse; then he departed from the hoary town. (2365)
468. Hearing of the glorious advent of the godly child
Of ever-increasing wisdom, that came adoring
And hailing the merciful One in all the shrines nearby,
Sirutthondar of Cengkaattangkudi, poised in divinity,
Ran to him, his melting heart rejoicing.
He received him and took him home. (2366)
469. He sojourned at Tirucchengkaattangkudi in the house
Of Sirutthondar; he cherished in love the friendship
Of that servitor who had established his glory in all
The eight directions; he companied with the true devotees
Who spurning all pleasures forsook them all,
And subsisted on alms; he, the singer of Vedic hymns
(In Tamil decades), to adore the Lord who blued
His throat to save the celestials, and who is
Enshrined in Ganapaticcharam, proceeded thither. (2367)
470. Entering the temple, he made his sacred round,
Fell at the feet of the Lord--the Wearer of snakes--,
Rose up, folded his roseate hands above his head
And hailed the Lord enshrined there for the adoration
Of Sirutthondar; he hymned his decad
Of swelling music and moved out reluctantly. (2368)
471. He came out of the shrine and went into the beauteous
Mansion of him, the martial bull that hailed
From the race of Maamaatthiras and abode there
With a rejoicing mind; love in him welled up
And impelled him to continue to adore the Lord
Who burnt the triple cities and whose mount is
The great Bull and who is enshrined in Ganapaticcharam;
So, he that wears the sacred thread on his beauteous chest
Sojourned there, in joy, with the devotees. (2369)
472. Then he visited the shrine at Tirumarukal
Whose Lord is ruby-hued and who wears on Hi_ long
Matted hair the crescent and the red-eyed snake,
And adored and hailed His ankleted feet.
Love in him melted and tossed his mind;
He adorned the Lord with a great garland of Tamil verse
Wrought of lucent music; the godly child then sojourned there.(2370)
473. During his sojourn, a merchant that passed
Through that town with his beloved, a virgin,
Abode at night in a matam beside the shrine
Of the Lord whose bow is the golden Mount Meru,
And when he thither slumbered, a serpent
Of white and bright fangs stung him;
He passed away; alas, the young virgin
Of soft mien sorely languished. (2371)
474. The unwed virgin could not even touch him who was
Stung by the bright serpent; there was none to succour her;
She, a flowery sprig, fell down beside her lion-like lover
And wailed; skilled sorcerers puissant like the strong thunder
And Garuda-- the king of birds--, tried in vain to cure him;
Through the long night till day-break, the lass
Whose thick locks were decked with fragrant wreaths,
Cried and cried in sore distress. (2372)
475. "Forsaking my mother and father and seeking
Refuge in you, I came with you; stung by a serpent
You have quit your life and forsaken me;
Oh, what am I to do? There is none to relieve me
From my distress. O jewel of the mercantile clan
Of ever-during glory! I too will cease to live."
Thus she wailed and languished.
Looking in the direction of the entrance to the temple
With her mind set on Him, she folded her hands
In adoration, and cried; she would do nought else. (2373)
476. "O Nectar that devoured the venom of the ocean
To save the Deva-throng of devotees,
O pure and purifying Lord unknowable
To the tall Vishnu and the Four-faced Brahma,
O One whose jewel is the snake of blue-hued poison!
O Holy Lord who, when Rati prayed to You,
Resurrected Kaaman who was reduced to cinders!
O beauteous Lord of Marukal girt with fragrant
And flowery gardens! Pray, save me! (2374)
477. "O Lard whose roseate feet kicked to death the dark-hued
Death who with his red and cruel eyes and white teeth
Came in wrath, like an exhalation of poison, to snatch
Away the life of the small Brahmin-boy who sought
Refuge in You! O Lord of Marukal who wears in Your
Matted hair the crepuscular crescent! I Pray to You
To do away with the effect of the cruel venom
And lift me up from this pit of dire distress!" (2375)
478. Thus thinking on the grace of the Lord
She of the willowy waist cried and languished;
The prayerful wail of the tender lass reached
The divine and truthful ears of our Lord of Sanbai
Who was coming thither to adore the Lord;
Compassion welled up from his divine heart;
Circled by the great tapaswis he came near her
Who languished like a (stricken) swan. (2376)
479. The Brahmin of Sirapuram stood beside her, who
Even in her languishment invoked the grace
Of Lord Siva; he addressed her thus: "Fear not.
Unfold to us the happenings and the cause
Of your distress." Thus told, folding her flower-hands
Above her head and tears cascading from her eyes
She fell at the roseate feet of the protector
Of the Vedas who hailed from Kaazhi, and began
To narrate how they came there and how
They were by misery overtaken: (2377)
480. "Thaaman, the chief of Vaippoor girt
With bountiful gardens, is my father; this one is
His nephew; seven are my father's daughters,
Verily seven young she-elephants; he plighted
His word to this one that he would give his eldest
To him in marriage; but he received much wealth
To his heart's content, from a stranger
And married her to him; even so he gave in marriage
All but myself, to others; I fostered love
For this one who well-nigh perished in languishment;
So, unknown to them, I eloped with this one. (2378)
481. "And this one died, stung by a bright serpent;
I stand here bewildered like one whose ship is
Sung in the billowy mid-ocean; you have come
To me like my true kin and done away with my misery.
When she spake thus, the Prince of Kaazhi,
Hailed by the learned, moved by mercy, began to _nvoke
In hymns the Lord of Marukal-girt-with-green-fields,
To bestow on her the boon of cure for the snake-bite. (2379)
482. He invoked the Lord of the matted hair-- the Mother
Of all lives, Lord Sankara the Wearer of the crescent
On His crest, the Brahmin, the One resplendent
With the holy ash, the Lord whose mount is the Bull,
The Annihilator of the triple, hostile cities,
The Lord whose beauteous form is hailed by Brahma
On the Lotus and Vishnu that slumbers on the bed
Of Aadi-Sesha--, and beseeched Him thus:
"O Lord of entia! Does the soulful languishing
Of this bejewelled lass become Your grace?" (2380)
483. Cured of swelling venom he stood up; the peerless devotees
That stood encircling, raised a glorious uproar;
Folding their hands above their heads, the couple
Fell at the feet of the grace-abounding child of Kaazhi;
The Prince of Pukali-girt-with-cloud-capped gardens,
Blessed them with the great life of marital felicity
To flourish in love and joy in this fourfold world. (2381)
484. He have the couple leave to depart; he sojourned
In that town; glorious Sirutthondar who had quelled
The cruel paasa, came to Marukal and beseeched him
To visit again Chengkaattangudi; love in him
Welled up more and more; contemplating the grace of Siva,
And circled by the rare tapaswis on all sides,
To adore the feet of the Lord who wields
The blazing mazhu, he entered the temple. (2382)
485. He entered and prayed before the Lord; to him
That adored the sempiternal for of the Lord
Of Marukal the blue-throated lord who is concorporate
With His Consort-- the Lord who wears the holy ash
And sports on His ruddy matted hair the billowy Ganga
And the crescent, the Lord of Ganapaticcharam,
The Holder of fire in Hid hand--, gave darshan;
The divine child witnessed this. (2383)
486. When the beauteous form of the lord who willingly
Abode at Marukal turned out as the very glorious form
Of the Lord of Ganapaticcharam, melting love began
To swell in him the more; impelled by a merciful feeling
To instruct the men on earth,
With tears cascading from his eyes, he sang a decad
Beginning with the words: "Angkamum Vedamum..." (2384)
487. He hailed the visioned glory and sang the decad
Of interrogatives which revealed His grace;
He adored the celestial Lord that lovingly abides
At Ganapaticcharam sojourning there; then blessed
With the leave of the Lord and with the servitors,
He left the limits of the hoary and holy town to adore
Poompukaloor girt with fields rich in lotuses. (2385)
488. Sirutthondar of ever-crescent glory accompanied him
In loving friendship; then that servitor, the wearer
Of the honey-laden garland, getting leave from him,
Departed for his town; the godly child fared forth
To the many shrines of the river-crested Lord
And there adored Him; then he came to the outskirts
Of Pukaloor endowed with perfect wealth
And prosperity, on this earth. (2386)
489. Thither came Murukanaar poised in piety, in true
Longing and joy, with the holy servitors of Tiruppukaloor
And duly received the godly child; he who
Intuitively came by all wisdom, entered the town
And reached the temple of the primal Lord of the Vedas;
He entered into the hill-like tower and made his
Sacred round of the shrine from the beauteous courtyard,
And reached the adytum in single-minded devotion. (2387)
490. He bowed low and prostrated before the Lord, and rose up;
His heart melted; tears cascaded from his flower-eyes;
In swelling love, he adorned the Lord with a rich garland
Of Tamil verse; he hailed Him in sevenfold music
And moved out; with Murukar whose glory fills all the directions,
Leading him reverentially, he reached his holy house. (2388)
491. Enjoying his adoring hospitality he sojourned in that town;
He worshipped at Varthamaaniccharam where is
Enshrined the Lord who bent the mountain into a bow;
In soaring love he hymned his bounteous decad in which
He loftily celebrated Murukar's sublime servitorship
And there abode, daily hailing the feet of the Lord. (2389)
492._ During his sojourn in that holy town, the Lord
Of great and puissant language, having hailed
And adored the Lord of the Ant-hill at Aaroor
Girt with beauteous fort-like walls, felt impelled
By a desire to worship the Lord, the Partner of His
Slender-waisted Consort at Tiruppukaloor;
In the company of devotees who were blessed
With the grace of the Lord, he came near that town. (2390)
493. When Tirugnaanasambandhar, the son of the Lord-Rider
Of the Bull, heard of the ennobling and divine
Message of Naavukkarasar' arrival,
The love in his loving heart grew boundlessly;
To receive him in all celerity, with the servitors
He crossed the outskirts of Pukaloor
Girt with tanks of bright lotuses. (2391)
494. When Arasu who having adored at Aaroor
Of the merciful Lord, came before him,
The Lion among the Brahmins hailing from cool Pukali
Bounded by fragrant waters, approached him
With due reverence; each bowed low and adored
The other as it became his loving manner of welcome;
They made mutual and auspicious and truthful
Enquiries of each other and rejoined. (2392)
495. Ever-Truthful Tirugnaanasambandhar
Addressing the Sovereign of Speech said.
"We are blessed with the great beatitude
Of receiving Appar here, in love; in what
Grace-abounding way did you hail serene Aaroor?
Play tell us." Thus questioned, he of endless tapas,
Hymned in a garland of bounteous Tamil verse
The opulence of the Tiruvaatirai Festival (At Aaroor). (2393)
496. The very moment he heard of the truthful glory
From Arasu, the Prince of Sirapuram who had partaken
Of the Gnosis of Grace, said: "To adore Tiruvaaroor
I am impelled by my heart-felt love; I will thither
Go, adore and then return to join you."
Thus he spake to him who crossed the sea with a stone
For his float, and with his leave, departed. (2394)
497. While the love of the great Monarch of Speech
Followed the chief of hoary Tonipuram, he hied
To beauteous Pukaloor to adore there;
The lord of Pukali with his thought ever-fixed on the Lord,
Came to Virkudi Veerattam, and adored and hailed the feet
Of the Lord whose mount is the Bull; then, circled by myriads
Singing the decad beginning with the words:
"Paatal naan marai..." (2395)
498. The Partaker of ambrosial wisdom beheld on all sides
Gardens rich in flower-bunches, fields dight with channels
Where paddy crops stood enclosing them like fence
And plantations of sugarcanes; he rejoiced and moved on
Singing thus: "We will reach Aaroor girt with miry fields."
In swelling love he hymned in Tamil-- melodious
And splendorous, and came to the outskirts
Of Aaroor girt with the beauteous fort-like walls. (2396)
499. The streamers wafted and seemed to reach
The red-rayed Surya-mandala on high;
He first beheld (even from a distance) the effulgence
Of ever-during Aaroor which blazed like a peerless
Golden city; the godly child of Sanbai, the wearer
Of milk-white stripes of holy ash, sang
Again and again, he melodic decad beginning
With the words: "Parukkai Yaanai..." and danced for joy;
Thus he came to the limits of the holy city girt
With gardens where the bees and their mates hum in joy. (2397)
500. Down he descended from the palanquin of pearls
Which cast their cool rays everywhere;
It was as if the swelling flood of love overflowed
From his heart and shone bright on earth;
In al reverence he scattered from his roseate hands
Flowers in adoration; he, the master of Tamil,
Hailed the city in Tiruvirukku-k-Kural and bowed low
Before the city of Aaroor ruled by his Ruler. (2398)
501. To welcome and bow low before the godly child,
The Partaker of Gnosis, when the servitors came,
Who could ever total behold, the bright
And bejewelled beauty of Aaroor girt
With beauteous fort-like walls, and presided over
By the Lord who wields a trident? (2399)
502. In the cool and great paste of sandalwood
Mixed with civet and musk, fragrant gold-dust
Was poured and the spicy cream was sprinkled
On the bright streets; (dried by the sun) as these irritated
The soles of feet_ the Karpaka rained honey-laden blooms
And made them run a demulcent stream. (2400)
503. Beside all alcoves, mansions and towers
Cloth-pennants and creeper-like women
Endowed with beauteous hair, danced;
Bees and golden pots sought the petals of flowers;
Plantains, toranas and arecas rose like a forest. (2401)
504. All the foreyards were decked with garlands;
Rows of lamps and blazing cressets were hung
With blue stones set betwixt them;
The sapphire-light that fell on the flower festoons
Of the coral-hued pials would not therefore
Glow pure red but dark-red. (2402)
505. Beside the tanks where flourished flowers,
Broad streets, long pials, junctions of roads
And theatres where bright women decked with ear-pendants
Danced, and all spacious places coveted even by the celestial,
Many an auspicious instrument resounded like thunder. (2403)
506. From the great Tiruvaaroor girt with gardens rich in soft
And melliferous flowers, and glowing with such
Multifoliate splendour, by the grace of its Sovereign-Ruler,
Lord Thiagaraja, servitors and great citizens came
To the outskirts of the city to receive the godly child.(2404)
507. He paid obeisance to the throng of true devotees who
Hailed him; the chief of Sanbai, who is the adept
Of threefold and glorious Tamil, sang there the decad
Which opened thus: "Antamaai Ulaku Aatiyaam..."
He concluded it with this prayerful interrogative:
"Will my Father deign to accept me?" (2405)
508. The lord of wisdom who came singing the divine decad
Circled by the true tapaswis and hailed by the citizens
Who reverentially strewed on him fragrant gold-dust,
Flowers and puffed rice, reached the entrance
Of the temple of the Lord of gods. (2406)
509. He adored before the entrance for ever decked with toranas,
And moved in; beholding the long and manifold expanse
Of the lustrous continuum of the Devaasiriyan
Which holds within itself the glories of all the various types,
He prostrated before it, adored it, and rose up. (2407)
510. He circumambulated the bounteous outer shrine
Of the Lord and in soaring love bowed before
The inner tower with folded hands;
Then he prostrated on the floor, times without number,
Before the Lord who abides at the splendorous Ant-Hill,
Inaccessible to questing Vishnu and Brahma. (2408)
511. He bowed low and fell on earth; he trembled;
He danced, and the hair on his thrilled body
Stood erect; he beheld before him the True Ens
Envisioned in his consciousness, and adored;
With his mind grown clam and with soaring love
He prostrated on the ground. (2409)
512. He began to sing the tuneful and divine decad
In splendorous words of bounteous Tamil
Before the Lord who devoured poison as though
It were nectar; he moved out of the cloud-capped
Shrine and he that had realized the truth
Of the Panchaakshara came to his holy matam. (2410)
513. He who willingly abode there adored the roseate feet
Of the Lord whose mount is the red-eyed Bull
At the shrine of AraNeri and was steeped in bliss;
He worshipped the hallowed and lotus-like feet
Of the Lord of the Ant-Hill which blazed in great
Resplendence and thither hailed the Lord
During all the hours of pooja. (2411)
514. He hailed the Holy One of the Ant-Hill and hymned
Ever-glorious and melodious decades in swelling music
With a loving mind; companied with the holy devotees
Of goodly tapas, he abode in that beautiful city,
Radiating lofty well-being. (2412)
515. He visited and adored bounteous Valivalam,
Kolili and many other shrines where the Primal Lord
Of the hoary Vedas, abides, and hymned and hailed
The Lord in divine decades; then the annihilator
Of woes fared forth to Aaroor to adore the Lord. (2413)
516. He adored the Great One in whose crest the Ganga flows,
At the shrine of the Ant-Hill of ever-growing lustre,
In love that welled up from within;
Tirugnaanasambandhar of endless wisdom, there sojourned
With the servitors whose very life was the holy ash. (2414)
517. While in great well-being he passed a few days there
_e longed for the company of our Tirunaavukkarasar;
Impelled by grace to fare forth to Pukaloor
Of soaring glory to adore there, he came
To the outskirts of Tiruvaaroor. (2415)
518. Reaching the outskirts of Aaroor, the outstanding city
On earth, he stood there facing it and addressed
His heart thus: "O flawless heart, fear not;
Do you not know the way of deliverance?
Forget not to adore Lord Siva's Aaroor." Then folding
His roseate hands in adoration he sang the divine
Decad beginning with the words: "Pavanamaai-ch-chodaiyaai..."(2416)
519. The chief of Kauniyas who came to be born
In Kaazhi that its citizens might flourish well,
Adoring Aaroor of the Lord--unknowable to Vishnu,
The wielder of the disc--, departed reluctantly;
He adored at Panaiyoor the Lord who peeled off the hide
Of the strong and rutting tusker,
Hymned a divinely musical decad whose import
Is that of the great Vedas, and sojourned there. (2417)
520. He departed from that holy town in reluctance;
He proceeded onward adoring the Lord-Author
Of the Universe in His many shrines where he
Adorned Him with garlands of bounteous Tamil;
Welcomed everywhere by throngs of true devotees,
And adoring, he came to Pukaloor girt with tanks
Rich in cool and leafy lotuses. (2418)
521. Naavukkarasar and Murukanaar, the glorious
Among men, and also the servitors of the Lord
Whose flag sports the Bull, came to receive
The godly child; they bowed before him,
The elephant-cub of Pukali which is girt with waters
Rich in cool flowers; then all of them came
To the temple of the Lord, the Purifier. (2419)
522. Reaching the temple of the Lord of the celestials
They prostrated on the hallowed floor;
The godly child hymned before the divine presence
Of the Lord a melodic decad in Tamil,
Moved out and came to the bounteous mansion
Of flawless and glorious Murukanaar
And abode there; that unique servitor attended
To them and would not allow aught to mar his hospitality;
Thus the godly child sojourned there joyously. (2420)
523. NeelanakkaAtikal and Sirutthondar joined them;
The godly child in their company and with the true
And righteous tapaswis adored the Lord
In single-minded devotion; he of Kaazhi spent his time
Confabulating with them seeking clearly the true
Greatnesses of divine servitorship poised in lofty truth.(2421)
524. By virtue of the great spiritual stewardship
Vested in him, he hymned the glories of the shrine
In a decad pregnant with the tenets of adoration
And beginning with the words: "Kuri kalantha isai . . . "
In the sacred heart of the godly child whose words are hailed
By even the celestials, true love welled up; so he
Longed to adore at the other shrines of the Lord. (2422)
525. Blessed with the leave of the Lord of Pukaloor
In whose cool tanks the water-fowls chirped,
Naavukkarasar and the godly child began to fare forth
To the other shrines of the Lord; the great patron
Sirutthondar and Neelanakkar left for their
(Respective) bounteous towns; Murukar of loving
Heart stayed in his town with their leave. (2423)
526. Having adored spacious Pukaloor, when they proceeded
Onward, the lord of sea-girt Kaazhi would not
Part from the side of the Sovereign of speech;
The comely pearly palanquin came behind them;
When thus they marched on walking, Tirunaavukkarasar
Of inconceivable glory spake to the godly child thus: (2424)
527. "Be pleased to ride the pearly litter of pure
And godly lustre which the Lord had deigned to give you."
Thus told, the godly child said: "If this be
The gracious will of the Lord whose matted hair
Sports the lustrous crescent, I will join you later
In that shrine which you may be pleased
To reach first with the loving devotess." (2425)
528. When the godly child graciously spake thus, the Prince
Of the tapaswis said: "Well, I will do
As you have graciously told me." From that day
During all the days he was with the godly child, this was
The rule he followed; then he reached Tiruvampar first.
In the holy company of tapaswi-servitors. (2426)
_529. The chief of Sanbai poised in the gracious way
Of the Lord, paid obeisance to the grace-abounding
Palanquin of cool and lustrous pearls, ascended it,
Crossed the great and bounteous Pukaloor,
Proceeded onward with his retinue; ascertaining the place
Reached by the Prince of tapaswis
Of ever-during glory, he arrived at the town of Tiruvampar.(2427)
530. Reaching the great town of Ampar he went round
The ruddy gold-bedecked fort-like walls of the town
And came before the presence of the Lord whom
He hailed and praised; strewing fragrant flowers
He performed pooja; he hymned Him in a bounteous
Garland of melodious Tamil; then in melting love
He prostrated before the Lord who, of yore,
Devoured poison that the Devas might flourish. (2428)
531. Having adored, he moved out of the Lord's temple
With Tirunaavukkarasar and sojourned in that town
In the company of servitors; the Prince of the Vedas
Who came to be born that the citizens of Kaazhi
Might thrive, adored at all the hours of pooja
The Lord who in His matted hair received the celestial river
That fell crashing, and dwelt there adoring. (2429)
532. He hymned the Lord in the peerless decad
Beginning with the words: "Pulku ponniram"
And in many other decades too; reaching the temple
Built by the divinely-endowed King Cengkanaan
He adored the Lord with his truthful and bounteous
Garland in which he sang the glorious of the great Chola.
In soaring love he came before the Lord
And hailed Him, poised in true consciousness. (2430)
533. While thus he sojourned there and adorned the Lord
With verse-garlands, he was impelled by a longing
To adore Tirukkadavoor girt with impregnable walls;
With the Monarch of Speech he fared forth, worshipping
Many a shrine; as he neared that great town
Kalayar came forth to receive him. (2431)
534. Reaching the Veerattam, he circumambulated the outer shrine
Of the Lord whose mount is the ever-young Bull,
And adored the golden-ankleted and lotus-like
Feet roseate of the Lord who kicked Death to roll down;
Hailing Him in His presence he felt a beatific
Fulfilment; he hymned the Lord, the Snapper
Of (wordly) attachment in a decad beginning
With the words: "Sadai Udaiyaanum..." (2432)
535. He praised and hailed the Lord, and reluctantly
Moved out; with Naavukkarasar of celebrated glory
He came to the house of the great Kungkuliya-k-Kulayar,
The devotee-friend with relish he partook
Of the feast arranged by him in boundless love;
He of Sirapuram also adored Tirumayaanam
And sojourned in Kadavoor, poised in splendour. (2433)
536. Having sojourned in that divine town for a few days,
Blessed with the Lord's leave, he desired to adore
In the other shrines of the Lord who peeled off the hide
Of the strong and huge tusker; to this, Kalayar, the great lord
Of Vedic Opulence assented; so in joy, the godly child
Reached Tiruvaakkur with that servitor
Who is verily the fruit of great piety. (2434)
537. In that town where dwell Brahmins of great propriety,
He hailed the Lord of ruddy matted hair in His
Self-Existent-Shrine and adored Him with garlands
Of splendorous Tamil; he also hailed the Lord
In His other shrines and in Meeyacchoor, and then
Came to Paampuram where is enshrined the Dancer-Lord
Hailed by the circling throng of Bhoothas. (2435)
538. Having adored the Supreme One at Paampuram
And hymned Him in a goodly decad of music, he hailed
The Lord in whose crest courses the gushine river,
In his other beloved shrines; then crossing fields
Of paddy and bamboo-like sugarcane, he neared
Tiruveezhimizhalai girt with melliferous gardens. (2436)
539. As he was thus proceeding on his way, the great
And glorious Brahmins poised in truth who had earlier
Received Tirunaavukkarasar-- the servitor ruled
By the Lord--, grew glad of their beatific right
To receive the Prince of Vengkuru; there
They assembled to receive him. (2437)
540. Pots filled with holy and fragrant water,
Censers breathing incense, lamps and things
Such like, they held in rows; they strew_d
Honey-laden flowers, gold-dust and goodly puffed-rice;
With the chanting of the Vedas that reached the skies
And the resounding of great drums, they duly received
The divine child of the Lord-God. (2438)
541. When thus the Brahmins of Veezhimizhalai well-versed
In the Vedas hailed him, he stepped out of the glorious
Palanquin wrought of pearls, the loveliest among gems,
And paid obeisance to them; he moved into
The town with the Brahmins blessed with redemptive grace.(2439)
542. Then he sang a decad beginning with the words:
"Araiyaar viri kovanavaadi" in a tune, at once
Lofty and peerless; then the Kauniya par excellence,
With his flower-hands, folded above his head,
Neared the temple of the Lord who is enshrined
In the lotus-heart poised in true enlightenment. (2440)
543. With the unique Monarch of Speech he that was
To circumambulate the celestial vimaana, beholding
That vimaana-- the very form of Viraat-Purusha--,
Thither brought from Heaven and established
By Vishnu--in whose navel--calix Brahma is seated--,
For his worship, was struck with wonder. (2441)
544. He made the sacred circuit of the temple and moved in;
He came before the presence of the Lord,
The unique Source, that sports on His matted hair
The flood of the celestial river, and prostrated
On the ground; great and immense love
Filled his mind-heart and in swelling music
Overflowed his psalms. (2442)
545. He hailed the Lord and hymned the decad beginning
With the words: "Sadaiyaar punal utaiyaan,"
He sang the decad melodiously and with that garland
Of rhythmic Tamil verse he adorned the Lord;
Under the roseate feet of the beauteous One of holy ash,
He was immersed in the flood of bliss;
In that he reveled, ecstatically tossed about. (2443)
546. His great and ever-during love thawed and coursed
As a billowy flood; he hymned before Him;
He danced the dance of bliss in His presence;
He prostrated on the ground; he rose up; with great ardour
He enshrined in his heart the roseate dancing feet,
And reluctantly came out of the great and lofty temple. (2444)
547. Thus blessed he came out; without the fort-like walls
In a great matam, the Sovereign of
Splendorous Tamil and other tapaswis abode;
He of Sanbai, the crest-jewel of Brahmins
Abode at a matam to the north of the beauteous tower
Decked with (chiming) bells. (2445)
548. He willingly abode there; by reason of his great love
To thrive under the hallowed feet of Lord Hara
During all the hours of pooja and without fail,
With Vaakeesar of soaring glory he adored and hailed
The Lord; in love he sojourned there to extirpate
Misery wherever it happened to be. (2446)
549. He also adored at Penuperunthurai rich in its
Increasing wealth of waters and also at the nearby
Shrine of Thilathaippathimutram and returned
To Veezhimizhalai girt with soaring and roaring
Waters; adoring sweetly the Lord
He sojourned there willingly. (2447)
550. (Meanwhile) the desire of the dwellers of Pukali
Of lofty mansions to behold the godly child
Tirugnaanasambandhar, grew into a great longing
And mellowed as boundless love, in their hearts;
So they hailed the flower-feet of the Lord
Of the martial Bull enshrined at the Ark
And left Venupuram and reached Veezhimizhalai. (2448)
551. When the Brahmins of Veezhimizhalai heard
That the Brahmins of the beatific life have arrived
Thither from the lofty city of Kaazhi which sinks not
But floats aloft even when the Great Deluge rages
At the end of the Aeon, they but thought of the godly
Child that had consumed true and nectarean wisdom;
So they foregathered and duly received those Brahmins
Well-versed in the Vedas of sevenfold music. (2449)
552. The Brahmins of Sanbai having adored the Lord
(Of Veezhimizhalai) came to the matam
Of Gnaanasambandhar in loving friendship;
The cultured dwellers of Kazhumalam fell at the feet
Of the divine child, and wore them as it were,
On their crowns; then they addressed him thus:
"May you be pleased to abide with us in the great
And lofty city of _onipuram. (2450)
553. When they beseeched him thus, the child of Siva's own
Endless Gnosis, said: "Well very well; let this day
Pass; on the morrow to adore the feet of the Lord
Of the Ark, we will secure the leave of the Lord
Of Veezhimizhalai and then proceed." Thus the godly child
That day, graced the rare Brahmins of Pukali. (2451)
554. The Brahmins of Veezhimizhalai treated the Brahmins
Of Sanbai to an excellent feast; with their minds
Immersed in love, they rejoiced; they adored the Lord
And thus sweetly passed their time; the opulent Lord
Of the Sacred Ark appeared in the dream
Of the godly child whose hands are liberal
As the clouds, and graced him thus. (2452)
555. "Here at Veezhimizhalai-- the true form of the Vedas--,
In the ever-glorious Vimaana that descended
From the heaven, We will reveal to you
The very form in which We abide there in the Ark;
May you comprehened it by adoration."
As the Lord blessed him thus and vanished
He that came to be born by the great tapas
Of the dwellers of Venupuram, woke up thrilled. (2453)
556. He rose up thus instructed by the Lord; he marvelled;
He folded his hands above his crown; he entered
The temple of the Heaven-descended Vimaana where
The Lord who wears the konrai flowers, abides
In joy; he beheld the Lord whose hands sports
The fawn-calf, in the very form in which he had
Adored Him in the Ark, and flourished; then he
Hymned a divine decad that celebrated the theophany. (2454)
557. His decad oped thus: Maimmaru poongkuzhal..."
"The divine form that is enshrined in the peerless
And immense Sacred Ark of the Lord with His great Consort
Of ever-glorious breasts, is manifested at Mizhalai
Of glowing beauty in the Heaven-descended Vimaana
That confers liberation! What may this be?"
Thu sang he, whose lips are the abode of the Vedas,
The divine decad compact of splendorous truth,
And rejoiced. (2455)
558. He sang divine decad, verily a wreath
Of burgeoning flowers of beauty,
And concluded it; folding his hands, he fell
Prostrate on the ground and rose up;
He moved out tossed by waves of bliss;
Addressing the great Brahmins of Pukali
Cinctured by cloud-capped gardens, he began
To instruct them of the glory of the grace
That pervaded his heart which is poised in truth. (2456)
559. "We are adoring the triple-eyed Lord enshrined
With the Great Consort in Bhiramaapuram,
In all his shrines; we hail and adore
His splendorous form in all these shrines;
Pleased with this, the Lord has this day, here
Deigned to grant us a darshan of His form as in Tonipuram."
Thus he enlightened them and bade them thus:
"You may now leave for the great city of Sirapuram." (2457)
560. Thus bidden by the godly child of the Kauniya clan
They obeyed his gracious mandate;
With their minds clinging to the godly child
They reluctantly parted from his presence;
Adoring the Lord-Dancer of Ambalam in His
Many shrines, on their way, they came back
To Tonipuram and there dwelt poised in their way
Of ever adoring the glorious Lord of the Ark. (2458)
561. After the departure of the Brahmins of Sirapuram
He adored the feet of the opulent Lord
Of Tiruveezhimizhalai; he companied with the holy
Servitors who were for ever firmly poised
In the pious way; he adorned the Lord with great garlands
Of Tamil verse; he flourished in the friendship
Of lofty and sublime Naavukkarasar;
While thus he sojourned there... (2459)
562. In ceased to rain; rivers ran dry; lives on earth
Languished with lack-lustre eyes and without food;
Even poojas to the Devas could not be performed;
Great hunger swept the world: witnessing this plight,
The godly child--whose lips are ever fragrant
With the Milk of gnosis, yielded by the breasts
Of Umai whose speech is music--,
And Arasu thought thus: "Will in this world
Sorrow ever assail the devotees whose Palladium
Is the holy ash of the triple-eyed Lord?" (2460)
563. As they adored the roseate feet of the Lord--
Who is space, earth, fire, wind, sun and moon,
Water, flesh, life, consciou_ness, all the worlds
And the flawless forms beyond the universe--,
And slumbered that night, the Dancer in God's Acre,
The Lord that loves to abide at hoary Mizhalai,
Graced them thus in their dream. (2461)
564. "The evil malady of hunger, an outcome
Of the phenomenal world, shall not afflict you at all;
Yet to relieve the distress of those devotees
Poised in Sivaneri and who are with you, We will daily
Place for each of you a gold coin on the bali-pita
In the east as well as the west; O you
Of endless glory, when the period of famine
Comes to an end, this too will cease."
Thus the Great One of Tiruveezhimizhalai graced them. (2462)
565. As the Lord that graced him in his dream vanished,
The lion cub among the dwellers of Sanbai,
Woke up and wondered thus: "O the grace of our Lord!"
With the Sovereign of tuneful Tamil as he went round
The beauteous temple of Veezhinaathar decked with fragrant
Konrai flowers, and moved in, he beheld
By the grace of the Lord of the Goddess, a coin of gold
On the (eastern) bali-pita fronting the Lord's presence.(2463)
566. He adored it in love and took it; folding his hands
He stood there; great joy welled up in him.
By beat of drum the flawless announcement was made:
"Devotees dear to the Deity are welcome to eat daily
Delicious food." The gathered devotees were treated
To ambrosial rice, curries, ghee, milk and curds;
The flawless feasting went on.
As thus the great tapaswis twain sojourned
In that holy town, one day... (2464)
567. The godly child noticed that the devotees at the holy matam
Of the Sovereign of Speech; were fed in the forenoon;
So he that was blessed by the Lord whose mount is the Bull
Addressing the cooks in his hallowed matam, said:
"You will not give room for deeds of evil; will you?
But you do not complete your cooking to feed
The devotees in time; what may the reason be? Tell me." (2465)
568. When thus questioned by the chief of the sacred Brahmins,
The cooks of the holy matam spake thus:
"We do not know; if with the coin received
From your Deity when the needed provision is sought
To be bought, the money-changers demand a discount;
They however willingly accept the coin of the great Muni--
Vaakeesar--, at par; this perhaps accounts for the delay."(2466)
569. Tirugnaanasambandhar heard them and mused thus:
"Of the two coins granted to us by Lord Siva,
One suffers a discount and the other none at all;
Well, the reason is obvious; the coin received
By Tirunaavukkarasar, poised in great truth,
Is for the service he renders; I will sing the Great One
To grant me in days to come a coin of similar touch
And without difference." Thus he resolved in his mind. (2467)
570. On the following day he went to the Lord's temple
And sang the decad in which he invoked Him to set
At nought the difference, and grace him; with the coin
Thus blessed, his retinue moved out and presented it
To the money-changers cum merchants;
Beholding it thy said: "O great tapaswis! This coin
Is indeed good, very good; we will give you all you need."
They gave them the needed provision; from that day
They fed the devotees sumptuously in the forenoon,
And flourished in devotion. (2468)
571. Those were coins of inestimable value; for getting fed
Innumerable devotees thronged to their matams;
To the new comers and to the others, food was served
In joy; it suffered no deficit; thus Lord Siva
Who wears on His crest the crescent and the Ganga,
Graced them; the Prince of Sanbai of excelling glory
And Naavukkarasar provided (for the devotees)
Mountains of nectarean food. (2469)
572. It rained; food-stuff increased; all lives stood
Cured of their distress; now came the time, when
By the grace of Grace, all the world began to glow
In splendour; the godly child hailing the feet
Of the Lord of matted hair, sojourned there
For many a day; then blessed with the Lord's leave
And with the saintly tapaswi, the Sovereign of Speech
He fared forth to the shrines where Siva abides in joy,
And adored Him there and eventually _rrived
At the hoary town Tiruvaanjiyam in the south. (2470)
573. In ever-during Tiruvaanjiyam he hailed the Lord
Of triple eyes and blue throat, verily a rare gem;
He adored Him in Talayaalangkaadu of rich
And roaring waters and Peruvelur where
The Lord willingly abides, and hymned Him;
He came to peerless and glorious Saatthangkudi
And also to the Lord's Tirukkaraveeram;
He hymned Him; then he hailed Vilamar where is enshrined
The Lord who is inaccessible to the rare Vedas
That for ever ply their quest after Him; impelled
By a desire to adore Tiruvaaroor, he moved into that town.(2471)
574. He adored Tiruvaaroor where the Lord gladly abides,
And moved out; he came to Tirukkaaraayil,
The abode of well-being, and adored and hymned the Lord;
He came to Thevoor girt with well-watered fields
And worshipped the Lord; hailing and hymning
The Lord's Tirunellikkaa he came to Kaicchinnam
Of the Lord of gods and hailed Him;
Reaching Thengkoor and Tirukkollikkaadu of soaring glory,
He adored the Lord there; at Kottur girt
With great walls that were decked with ruddy gold,
He adored the Lord; then to worship the Lord
At divine Venthurai he came thither. (2472)
575. Having adored and hymned the Lord there,
He visited many other shrines and there adored
The Lord inaccessible to Vishnu and Brahma,
And hymned Him; circled by the devotee-throngs
He visited Tandalaineellneri where abide
The learned, and also other shrines and adored
The Lord there; he hailed Tirukkalar
Girt with auric, fort-like walls, and other shrines
Where the Lord that smote the sacrifice of the foes,
Abides, and hailed Him; then he fared forth
And came near Tirumaraikkaadu. (2473)
576. Hearing of the beatific arrival of Vaakeesar that had
By the grace of the Lord, crossed the cruel desert
Of the Samana-fold, and also the chief
Of the Kauniyas of sea-girt Kaazhi,
The dwellers of spacious Tirumaraikkaadu
Possessed of a spiraling greatness, set about decorating
The whole town in festive splendour;
With lovely areca bunches and plantain trees,
Pots filled with water and rows of blazing lamps
They beautified the town; striped drums and other
Auspicious instruments raised polysymphonic airs;
With servitors they glady fared forth to receive them. (2474)
577. In great delight they duly received
Tirunaavukkarasar who arrived there first;
Then when they heard the growing blare
Of the golden trumpets of the godly child
Who was to arrive next, folding their hands
Above their heads, they came before him
And prostrated on the ground, even when they
But sighted his coming at a distance;
The bright Prince of Sanbai descended
From his pearly palanquin, paid obeisance to them
And gladly fared forth with them. (2475)
578. When the godly child and the Sovereign of Speech
Entered the hoary town of Maraikkaadu
Girt with the sea abounding in gems
Of purest ray serene,
Great tapaswis, Brahmins and others
Chanted immeasurably aloud: "Hara, Hara!"
This filled the skies and the eight directions,
And reverberated; it even quelled the noisy din
Of the sea, and passed beyond the ethereal world too. (2476)
579. Praised by the circling servitors and the dwellers
Of the town, they passed through the beauteous streets
And came to the tower fronting the shrine
Near whose sides flags fluttered; bowing low
Thither, they moved in, circumambulated
The sacred court where would throng immortal Devas
And saints, and came straight near unto
The beauteous entrance inlaid with gold and gems;
It was here, of yore, the Vedas performed their pooja
And then closed the doors of the entrance. (2477)
580. Since the time the Vedas locked the doors,
No servitors, at once steeped in ever-increasing love
And the Vedas, had come to open the doors.
So from that day, ingress was through an entrance
Provided for this purpose; when the chief
Of the sacred Brahmins of the lofty Sanbai heard this
He marvelled; addressing Thirunaavukkarasar, he said: (2478)
581. "O father, open, we should somehow, the doors
Of the entranc_ that fronts the Great One
Of Vedavanam and adore the Lord; may you
Yourself be pleased to hymn, in truthful
And bounteous Tamil, to unbar the doors."
Thus told, the Monarch of Vedic words, expressed
His assent thus: "If you graciously tell me to do so,
I will do it." Then he began to hymn his decad. (2479)
582. He sang all the ten hymns of the decad; yet
The glorious doors decked with gold
Of the golden threshold, would not open;
Distressed in mind when Vaakeesar invoked
The Lord, heart and soul, in the envoi,
The doors flung open; the din then raised
By the servitors of the Lord-Dancer and the celestials
Filled all the worlds of the universe. (2480)
583. The very moment when the Prince of Pukali
Witnessed the opening of the doors, he hailed
The Soverign of Speech, he too hailed the godly child;
They both experienced a wondrous beatitude;
Then they entered the inner shrine of the Lord-Ruler
Of Tirumaraikkaadu through the direct entrance. (2481)
584. With their roseate hands folded above their heads
They moved in and beheld the Lord, dearer
Than one's own mother; tears cascaded from their eyes; they fell
Prostrate on the ground and experienced a mystical tremendum.(2482)
585. They knew not the bournes of their love, they were
Immersed in the sea of bliss; their very bones
Melted as they beheld the Lord; they prayed fervently;
Again and again they fell on the floor and rose up;
They could not even stand before the Lord; their hailing words
Became incoherent; then in divine decades, they
Hymned the Lord whose matted hair-- lightning-like--,
Flashes, and moved out. (2483)
586. As they stepped out of the entrance, he that
Beyonded the truculence of the evil and sinning
Samanas, addressing the Prince of Pukali, said:
"That the opening and closing of the doors inlaid
With iridescent gems, may become customary,
Be pleased to hymn the closure of the opened doors." (2484)
587. Thus told graciously by Arasu, the godly child
Well-versed in the Vedas, hailed in love the Lord
Whose mount is the victorious Bull, in a decad
Beginning with the word "Caturam"; even as he sang
The first verse of the sweet and dulcet decad
Of Tamil, the wide-open doors closed shut. (2485)
588. Witnessing the closing of the doors, the great one
Of Sanbai and the Ruler of beauteous Tamil
Prostrated on the floor and rose up; the servitors
Raised an uproar; on all sides it showered flowers;
The Prince of Pukali continued to sing
The exemplary Tamil decad and completed it. (2486)
589. From that day, like the truth-incarnate Vedas,
Devotees could straight proceed to the adytum;
In the years to come also, this became the custom;
All this was made possible by the Two whose glory
Is boundless; men, on this sea-girt earth
Adored these Two with folded hands and flourished. (2487)
590. To the loud and glorious chanting of the Vedas and their
Six components that resounded in the spacious skies
And to the resounding of the five celestial tuntupis,
The two great ones paid obeisance to each other
And entered their respective matam; the beauteous city
Celebrated their glory in great festivity. (2488)
591. What the countless billions of Vedas conjointly wrought,
The two great ones, who came to be born, to do away
With all our flaws, had performed;
The Lord's form is that of Naada; He bears
On His matted hair the river;
Whoever is so blessed as to articulate adequately
The glory of the lofty ones that hail
The roseate feet of Siva? (2489)
592. "The Lord, of yore, authored the Vedas;
The servitor (godly child) sings those Vedas
(In Tamil) with at-one-ment;
Ha, he can act like the very grace of the Lord;
Lo, the difference between the true servitors
Of the immense Vedas (godly child)
And me! It is great indeed!" (2490)
593. As thus thinking on the grace of the Lord
Of Tirumaraikkaadu when the Soverign of Speech
Ever-poised in the true way of life, slumbered,
The Lord whose throat holds the blue poison
Appeared to him in the Saivite form and said:
"We will be in V_aimoor; follow Us thither."
This said He hastened away. (2491)
594. The very moment he beheld Him (in his dream),
Folding his hands above his head he hastened
To follow Him; in love he neared Him who
Could not be seen; he searched for Him
In all the eight directions; drawn by a great love
He went after the God of gods who though seemed
Accessible, was truly inaccessible. (2492)
595. As he was thus proceeding, the great one of Sanbai
Exclaimed: "Where indeed has Appar gone?"
(A devotee) answered thus: "Impelled
By soaring love he has left for Tiruvaaimoor."
A doubt assailed the godly child and he thought thus:
"What is it that caused him go thither?
Then he too hied towards Tiruvaaimoor. (2493)
596. As he reached (the place where Appar was)
The Lord revealed to him His Dance of bliss
With His Consort; (this he witnessed and
Caused Appar also witness); he then sang the decad
Beginning with the words: "Thalir ila valar,"
"And adored the Lord with his bowed head;
He moved into Vaaimoor with Arasu; there the two
Of them poised in sweet servitorship worshipped the Lord.(2494)
597. He hailed Lord Siva enshrined in ever-glorious
Tiruvaaimoor in a decad of musical Tamil,
And sojourned there; the two were companied
In ever-increasing love; then they returned
To Tirumaraikkaadu where the Vedas hailed
And adored and beheld the Lord. (2495)
598. The godly son of Sanbai sojourned in opulent
Tirumaraikkaadu, famed on earth, with the Lord
Of the Tamil language; he hailed and adored
The feet of the brow-eyed Lord, hymned
Tuneful decades, and there abode. (2496)
599. Thus they sojourned there; during those days
The Paandya realm, whose ruler had swerved from
The righteous path temporarily as the Samana religion
Thither flourished, was sorely troubled, divorced from
The goodly and ought-to-be-pursued path of virtue. (2497)
600. The ruler of the southern realm by reason
Of his unrighteous deeds in his previous birth(s)
Took to that way of life as the pious way; so it was,
The customs and usages of the ever-during
And truthful Vedic Saivism and its way waned
And a sinful reign held sway. (2498)
601. All the glorious and peerless towns of the Tamil country
Of the Paandya housed Jain temples and matams;
Like circling throngs of dense darkness, the Jains
Swarmed everywhere with their bundles
Of peacock-feathers and Kamandalus filled with water. (2499)
602. With their pates of plucked hair, holding
Mats-- large and small--, with the emblem
Of "Mukkudai" inscribed on their bodies,
The Samana-preceptors roamed everywhere;
The citizens adhered to the tenets of Jainism
As propounded in its texts and as comprehended
By them; their minds were not drawn towards
The Saivite way; thus they lived. (2500)
603. In that country Saivism ceased to be but for
The Chola's auspicious daughter Paandimaadevi
Who lived for the redemption of her husband--
The Paandya King who wields a well-strung bow--,
And Kulacchiraiyaar, his minister,
The wearer of the resounding heroic anklet. (2501)
604. For the evil that befell the Tamil country
Of rare and peerless excellence, those two great souls
Grieved immeasurably; they so conducted
Themselves poised in the lofty and truthful
Saivite way, that it would by no means, be known
To the Paandya King bedecked with beauteous anklets. (2502)
605. They that lived thus heard of the sojourn
At Tirumaraikkaadu of the Prince of Pukali
Who was born for the deliverance of the seven worlds
And who illumined the excellent way of Saivism
Of Vedic truth; this news reached them as a result
Of the goodly deeds wrought by the Paandya realm. (2503)
606. The very moment they heard this, the countenances
Of the minister, the wielder of the sword,
And Mangkayarkkarasi, by reason of the joy
That welled up in them, blossomed like the lotus
That burgeoned fresh that day; they were like the ones
Who sought and adored at the feet of the godly child,
Though in truth, they were far, far away from him. (2504)
607. Those two of great devo_ion, desiring to adore
In person the godly child, deputed their messengers thus:
"May you go and adore at the feet of the lord
Of Pukali girt with gardens of blooming flowers
(And apprise him of our plight)."
Thus they sent them to the great Maraikkaadu
Where the Vedas performed, of yore, great ascesis. (2505)
608. Thus ordered, the wise messengers left the city,
Crossed the limits of the bounteous Tamil country
And passing through well-watered marudam,
Forests and rivers, arrived at the outskirts
Of Tirumaraikkaadu of the littoral region
Rich in melliferous, fragrant screw-pines. (2506)
609. Reaching Tirumaraikkaadu they came to the great
And opulent matam where abode the godly son
Of the Vedas rare, that hailed from Sirapuram;
In great love they apprised the door-keepers
Of all the happenings that led to their coming there. (2507)
610. The door-keepers went in, adored the godly child
And humbly informed him thus: "By the fiat of the daughter
Of the Chola monarch, the consort of the Paandya king,
An Kulacchiraiyaar, messengers have come
To adore your feet of auric anklets; thus they say,
And are waiting without the matam." (2508)
611. When the Ruler of Pukali heard this, peerless love
Welled up in him; his face beamed and he graciously said:
"Call them in." Beholding the smiling and grace-abounding
Visage of the godly child, goodly servitors of tapas called them;
The knowledgeable messengers came in and prostrated
At the feet of the godly child, and rose up. (2509)
612. The peerless Ruler of Sanbai addressing them
That stood before him, enquired of the welfare
Of Mangkayarkkarasi of perfumed locks and Kulacchirayaar
Who is poised rock-like, in truth;
They duly answered him and adored his hallowed feet. (2510)
613. "The Paandya realm lies low having lost its integrity
By reason of the Samanas; the king too is immersed
In their delusion; the great queen and the victorious
Kulacchiraiyaar who wields the dreadful and sharp spear,
Have both bidden us thus: "Apprise the Prince of Pukali
Of this plight; adoring you they have plied us
In this errand." Thus they spake. (2511)
614. When thus they humbly beseeched him, all the servitors
Of Lord Siva whose flag sports the Bull,
Entreated the godly child thus: "Be pleased to vanquish
The Samana calumniators who adore not the feet
Of the Lord that rules righteously, and re-estabilish
The Vedic way; be pleased to cause the Paandya wear
The holy ash; graciously resolve to convert
All the deeds and happenings there as those
Of the servitors of Siva." Thus they prayed standing. (2512)
615. The godly child duly graced them;
With Vaakeesar the muni, he adored the feet
Of the Lord whose banner sports the Bull, and moved out;
Then under the great and sacred temple-tower
The Prince of Pukali conveyed to the unique Sovereign
Of Speech the message from the great consort
Of the Paandya King and the privileged minister,
Pertaining to the plight of the Paandya country;
When he resolved to fare forth thither . . . (2513)
616. Arasu graciously spake thus: "O child, there is
No limit to the deception of the Samanas; I must tell you
Something more; ill-poised are the planets in the sky;
Evil is imminent. I will not suffer you to depart."
Thus told, the godly child replied: "It is the feet
Of our Lord we hail; evil shall not touch us."
Then the Prince of Pukali, hailing the roseate
And ever-fragrant flower-feet
Of she Supreme One, hymned the "Veyuru Tholi." (2514)
617. When he listened to the divine decad of the godly child
Of Sirapuram, Naavukkarasar, now convinced, agreed
With the godly child; however when he rose up
To leave, (as is his wont), ahead of him, the sacred child
Of Him that burnt the triple cities entreated him
Thus: "O father, be pleased to abide in this, the Chola realm."
Thus spake the godly child, adoring him
With folded hands and prevented his going;
The Lord of words adored him, and abode there reluctantly.(2515)
618. For the splendorous flourishing of Saivism
Which fosters the Ve_as, he again moved into the temple
And prostrated at the feet of the Lord of Vedavanam,
Verily the rare Ruby, and rose up; he hymned
And hailed Him; blessed with His leave, he moved out;
He adored Vaakeesar of great tapas who was not
Permitted to leave for the Paandya realm; he gave him leave
To abide there; in ever-during and great love
He conversed with him, and then parting from him,
He of Kaazhi, came near the lustrous litter. (2516)
619. While Tirunaavukkarasar abode there, Tirugnaanasambandhar
Moved into the great and glorious palanquin
Inlaid with pearls of purest ray serene; with his heart
Ever rejoicing at the enthronement on his crown
The feet of the Lord whose banner sports the Bull,
He chanted the peerless name of the Lord, namely
The Panchaakshara; with folded hands he adored
The Lord's holy and splendorous form decked
With the holy ash; the loud chanting of 'Hara'
By the devotees whose hearts are ever swayed
By the Lord's holy name, and which therefore melt
And grow like a roaring sea, filled the entire world. (2517)
620. The swelling throngs of devotees hailed him;
Auspicious instruments resounded in all the four directions;
The Vedas chanted; like rumbling clouds chanks, patakams,
Drums, trumpets, ekkaalams and cymbals
Roared everywhere; streamers mantled the skies. (2518)
621. Flowers were showered; auspicious benedictions were
Sweetly chanted; pots filled with fragrant and holy
Water were held; so too blazing lamps and censers;
Thresholds were gloriously decked with long toranas:
It was thus the servitors received him everywhere, and he
Marched on, adoring the Lord who wears the lustrous
And crepuscular crescent in His crest, in His many shrines.(2519)
622. He adored the feet of the Supreme One enshrined
At Akatthiyaanpalli girt with the sea of lucid billows
And sang the great Tamil Veda; then the chief of Tonipuram
Along with the servitors adored Kodikkuzhakar whose
Shrine is girt with cloud-capped sand-dunes, and marched on.(2520)
623. He adored Kadikkulam where abides willingly the Lord
Who is brow-eyed; he hailed Tiruidumpaavanam.
Ever poised in the thought of the pious,
He also adored the many other shrines in love;
He, singing musical decades, marched on. (2521)
624. He adored the feet of the Lord of the celestials
At Tiruusaatthaanam and hymned a decad
In splendorous Tamil in which he celebrated
Vishnu's worship of the Lord; then he who would
Snap the bond of twyfold deeds of those that come.
To him, fared forth with innumerable devotees,
In love, to the other shrines,
Adored thither, and moved on. (2522)
625. Crossing the backwaters and the littoral region
He proceeded towards the southwest of the Chola realm--
Reclaimed and made rich by the Cauvery--,
And passed through the maruda realm of paddy fields
Rich in sheaves of saali paddy, groves,
Of coconut trees laden with dense bunches
Of coconut and groves thick with areca trees. (2523)
626. In the fields full of chanks, paddy crops
And sugarcanes throve; fragrant lotuses flourished
In cool tanks that were everywhere; the sounds
Of farmers in groups were heard everywhere;
On all sides were low-lying fields full of flowers.
These he crossed on his way. (2524)
627. Tanks were dyed with the toyyil-paste of the bathing
Women; in the outskirts of the towns were situate
The Vedic schools and halls of sacrifice;
Matams were thronged by devotees; all houses were
Places of wedding and celebration;
Dance and song marked the theatres: he crossed
The goodly towns of such bounty and moved on. (2525)
628. He crossed the Chola country; he also crossed
The mullai realm where the fragrant mullai buds,
In the bushes of the sylvan tracts, sought
The rainy season; he went through the stretches
Of meager fertility, the habitat of warring hunters,
And arrived at the goodly country in the south,
The Paandya land that for ever seeks glory. (2526)
629. Ran many a river shoring up on either side, heaps
Of flowers; these he crossed; he also passed
Through jungles w_ere the antlered antelopes,
Their mates and calves teemed and leaped; then he came
To Tirukkodungkunram where the Lord who wears
On His matted hair konrai flowers, willingly abides. (2527)
630. He adored the Lord that joyously abode at Kodungkunram--,
The Lord who is verily a splendorous hill
Of ripe coral, the Lord who peeled off the hide
Of the hill-like tusker--, and hymned Him in Tamil;
Then crossing long hills, spreading woods and towns
Richly endowed, he came to the hoary city of Madurai
Whose hill-like walls touch the moon. (2528)
631. As he thus arrived thither, in the eight hills
Of the Samanas, ill-omens and frightful nightmares
Betokening the downfall of the Jains, took place
Again and again; we will now narrate them. (2529)
632. In the shrines of the Jains, in the caves of their matams,
Over the leaves of the bright asoka trees
And over the mantapams where food is cooked for the Jains
Who eat it from their cupped palms,
Owls, large and small, and other ominous fowls
Fought with each other auguring total ruination. (2530)
633. The stalks of peacock-feathers, and mats, large and small,
Held by the Jains, slipped from their hands;
Their feet toddled; the lids of their left eyes fluttered;
They could not know the reason for the impending doom;
All the Jains stood confounded and utterly bewildered. (2531)
634. The Samanas sannyasinis indulged in wrathful affray
Amongst themselves; the Samanas monks also, quarrelling
Between themselves, harmed each other;
They forsook patience and other virtues
Ordained by their scriptures and stood rooted
In evil qualities like wrath, bred by their minds. (2532)
635. In all the places where the Samanas abode
Such matchless ill omens grew rampant;
These they narrated to each other, and fared forth;
Evil dreams, sure to materialize, were severally dreamt
By them; to disclose these, they that resided beyond Madurai
Fared forth to Madurai of the Paandya King. (2533)
636. The local citizens and men from other places met;
They also sent word to the King; they were bewildered;
The dirty and naked Samanas gathered and began
To narrate unto each other their dreams. (2534)
637. Some said: "We saw the glorious asoka tree fall
Uprooted on our Lord seated thereunder;
Thereafter the Lord with his mukkudai rose up
And hastened away with dangling hands;
The occupants of the town ran forth to witness this;
This we saw." Then they proceeded with their narration. (2535)
638. "Breaking the Kamandala and tearing the mat
A sannyasini fled away; the Samanas pundits coming
Out of their caves rode the donkeys and fled away;
After them ran bejewelled Iyakkis howling
And lamenting." Thus they spake struck with grief. (2536)
639. Some said: "We saw the servitors of the brow-eyed Lord
Who dances in the crematorium, arrive at Madurai
Of the Paandya King; we saw the King himself
Getting immersed in fierce fire; also did we
Witness his rising up thence; this indeed is
A wonder." Thus they spake: (2537)
640. "A young bull-calf barged into our Sankam
And went about stamping the place, thereby causing
Great commotion; none could dare check its course;
Scared, and left with no place of refuge,
They climbed the leafless trees and stood thereon." (2538)
641. "O ye sinners! What may the end of this be?
These bad dreams augur ill, and our saints
Shall surely suffer evil. "Thus they spake
With certainty; they sorely grieved at hear
And would not even touch their food.
"What could be done?" thought they, that listened
To them, and wallowed in misery. (2539)
642. As thus the Samanas Suffered in their plight,
Unto the great consort of the Paandya,
The woman of beauteous lips, verily a young peafowl
Of soft and lovely mien,
And to the truthful minister
Descendants of glorious Saiva lineage--,
Good omens occurred, one after another. (2540)
643. Even as they were graced with great and rare
And goodly omens heralding immeasurable joy
And even as they were experiencing soul-felt bliss,
They heard of the happy tidings of _he arrival
Of the godly child-- the parker of ever-growing
And nectarean gnosis, the one who made his avatar
For the deliverance of the whole world--,
Announced joyously by the thrilled messengers. (2541)
644. On them that announced the glad tidings, they lavished
Gifts in abundance; true love, devotion and longing
Soared up in them as a flood; limitless happiness
Possessed them and they were oblivious of themselves;
Such was the felicity which was theirs. (2542)
645. To Kulacchiraiyaar, the wearer of fragrant garlands,
That came near her and adored her feet,
Mangaiyarkkarasiyar said: "May you proceed
To the divine presence of our lord, the partaker
Of ambrosial wisdom, and welcome him thus:
"By you advent, we are assured of our redemption." (2543)
646. The minister adored her of fragrant locks,
And moved out convinced that it would spell
Salvation for the victorious King; he hastened
Through the streets, rich in mansions decked with gold,
And came to the outskirts, of Madurai to receive him--
The Author of the sweet Tamil Vedas. (2544)
647. Meanwhile, she who was like the goddess enthroned
On the Lotus, informed the king thus: "I should the Lord
Of Aalavaai adore." She then fared forth with her
Retinue and special guards to the temple, adored
The Lord and thither stood to welcome the godly child. (2545)
The Godly Child's Arrival.
648. Over the beauteous and grace-abounding palanquin
Of pearls, the white and bright and pearly parasol
Of ever-glowing rays, was held aloft;
It looked as though the moon accompanied him adoring;
Ever-growing throngs of servitors of the holy ash
Of ever-increasing lustre, came encircling him.
Thus he came, the partaker of nectarean gnosis
Towards Madurai, causing and diffusing grace. (2546)
649. The chanting of the myriad Vedas in a crescendo
By the tapaswi-Brahmins, drowned the resounding
Of tuntupis and other instruments; the auspicious
Polysymphony (of shells, drums and the like)
Filled all the directions; the southerly, (twin-born)
With splendorous Tamil, on all sides, wafted
And thus welcomed and adored him. (2547)
650. The vast army of Sin made up of innumerable Samanas
That had pervaded the Paandya realm,
By reason of the truculent tapas enacted by the Samanas
Getting routed, took to its heels; the glorious advent
Of the godly child, was like an invasion of great piety
Wrought not only by the earth but the heaven also. (2548)
651. By reason of the dense dirt that coated the bodies
Of the Samanas and the stain inherent in their
Consciousness, the Paandya realm lay immersed
In unrighteousness; it looked as though
The ever-bright and pure Ganga flowed amain
Into the Paandya country to wash the Samana stain away;
So beautiful was the coming of the godly child. (2549)
652. The Paandya realm girt with fields of blue lilies
Lay prostrate and flawed; to chase away thence
Te murk that was the shameless Samanas,
Came there the peerless gemmy Lamp of wisdom's own lustre
That would, by its effulgence, great and vast, pervade
All the worlds, to confer ever-during well-being. (2550)
653. For the fruition of the tapas wrought
By the Paandya realm rich in victorious and ichorous
Tuskers held in leash by ropes fastened round
Their necks, and for the splendorous flourishing
Of the Saivite way, the pearly trumpets that would
Hail his multitudinous and glorious names,
Blared thus: "Behold, he comes, the Parasamayakolari!" (2551)
654. As thus the lord of Sanbai and his retinue came
Panoplied in such glory, the sound raised
By the unique and pearl-inlaid kaalams
For the deliverance of the world,
Filled ambrosially the ears of Kulacchiraiyaar
Of ineffable glory; even as he heard it,
He fell prostrate on the ground in adoration
And felt immeasurably happy. (2552)
655. Folding his hands above his head in adoration
He hastened towards them; the longing of his heart
Marched swift ahead of him and beheld the sea
Of devotees that accompanied the divine son of the Lord
Whose throat is ador_ed with poison,
So when he, the chief-minister of the Paandya King
Came before them with all propriety,
He fell prostrate on the ground in worship. (2553)
656. The servitors of great and abiding tapas
Came before Kulacchiraiyaar who still lay
Prostrate on the ground and adored him;
When they beheld him who would not rise up
From the ground, they came before the Vedic chief
Of Pukali--where Brahma who is seated on the Lotus
Adored the Lord--, and adored his feet and said:
"Kulacchiraiyaar, the Paandya's minister, is come." (2554)
657. When the Prince of Sirapuram heard their words,
His lotus-face bloomed in joy; down he descended
From his bright-rayed palanquin, hastened to his
Presence and lifted him up with his lotus-hands;
The minister stood before him, adoring;
Then the Patron casting his benign look on him
Whose tapas was to be blessed with boons,
Addressed him with sweet words thus: (2555)
658. "Great indeed is the abounding grace of the Lord
Vouchsafed to the divine daughter of the Chola King
And to you poised in piety!" Thus blessed,
The minister of fragrant garlands, prostrated
At his feet, rose up and spake to him who was
Verily the fruit of their great tapas.
Of the true situation thus: (2256)
659. "As you have deigned to grace us with your visit,
Our flawless glory of the past and the excellence
Of our future will sure shine in splendour;
Our past, present and future are indeed
Blessed with grace divine;
This country that lies immersed in the evil ways
Of the Samanas and the king of goodly Tamil
Are surely redeemed and they stand loftily poised
In the victorious and lusturous way of the holy ash." (2557)
660. He subjoined and said: "The moment
Mangkayarkkarasiyaar heard of your glorious arrival here,
She bade me thus: 'Unto us comes our redemptive life;
Hie thither, bow at his feet and receive him; thus,
Even thus, she graced me.' So he spake and adored him.
Impelled by the delight of swelling love
He, the king's minister, again hailed and adored him. (2558)
661. When he with choice words of limitless grace and mercy
Blessed him that bowed at his feet hailing him,
The godly child beheld the city of Madurai girt
With lofty walls; he the interrogated the servitor
Of sublime tapas thus: "On which side here
Is Tiruvaalavaai where our Lord abides willingly?" (2559)
662. Then the great devotee Kulacchiraiyaar
Came before him, adored at his twin feet
And with his uplifted hand, pointing, spake thus:
"Girt with incense-breathing gardens yon stand
The great and tall towers decked with flags that seem
To measure the skies rich in fulgurant clouds; it is here
The Lord who wears bones for jewels, is sweetly enshrined."(2560)
663. He beheld them when the servitor adoringly pointed to them;
Folding his two flower-hands above his head, he prostrated
On the ground impelled by a great and soaring devotion;
He sang a decad which opened with the name
Of Mangkaiyarkkarasi and declared that here was
Aalavaai, hailed in all the eight directions; in his decad
That came to be celebrated by the whole world, he hailed
The servitorship of the two: Mangkaiyarrkkarasi and the minister.(2561)
664. Thus singing the decad and hailing the Lord
And circled by the divine devotees he came to Tiruvaalavaai
Where abides the Lord, inaccessible to questing
Vishnu and Brahma; he adored the tall and sublime
And opulent tower, and with a great longing that pervaded
His heart, he circumambulated the Lord's shrine
And moved in, with the minister. (2562)
665. He had darshan of the blue-throated Lord,
The Merciful One who abides in bliss at Aalavaai;
He beheld Him; his eyes had met with their blessing;
Though he bowed before the Lord impelled by love abounding,
His longing remained insatiate; so he prostrated
On the floor again and again and yet again
And then rose up. (2563)
666. He prostrated before the Lord, times without number,
With the eight parts of his body and its five parts
Touching the ground; in swelling love the hair
On his thrilled body _tood erect; from his eyes
Of red streaks, tears cascaded; his divine frame glowed;
The lord of Pukali adored the Lord, thus, even thus, standing.(2564)
667. Then he hymned the decad of Tiru-virukku-k-Kural,
The ever-abiding source (of beatitude), beginning
With the words: "Neelamaa midatru Aalavaayaan";
With the divine servitors of righteous and great tapas,
Immersed in loving devotion, the godly child
Revelled in joy in the presence of the Lord--
The lofty Chief of the poets of the First Sankam. (2565)
668. He concluded the sweetly musical decad
With his benediction; again in joy he sang
A garland of cool and melodious Tamil verse;
Adoring the feet of the Lord who wears
The white crescent in His crown, he moved
Towards the entrance of the shrine. (2566)
669. The queen of tear-bedewed eyes came before him;
She had already come to the temple, but she stood away
And would not present herself to the godly child
That moved into the temple, borne by love to adore the Lord
In whose matted hair the Ganga flows. (2567)
670. The minister that came beside the godly child
Adored his feet and said: "She whose hands,
Soft as shoots, are kept folded above her dark tresses,
Is the daughter of the Chola King in whose realm
Elephants of immense trunks, flourish." Thus told
In delight great, the godly child hastened to her presence.(2568)
671. The great consort of the Paandya then duly fell
At the roseate and golden and lotus-like feet
Of Siva's child; the munificent lord of ever-during
Sanbai, lifted her up with his divine hands
That confer sweet grace of great splendour. (2569)
672. The queen of great tapas adored the partaker
Of ambrosial gnosis and stood up; she felt convinced
That her cherished wish was as good as fulfilled;
Her eyes of blue-lily were tear-bedewed;
Her coral lips, atremble, articulated thus:
"Oh, the tapas of my husband and myself!" (2570)
673. When the queen whose words were sweet as yaazh
Spake thus and adored again his feet, the lord
Of Kauniyas whose birth was for the flourishing
Of Srikaazhi, said: "You are truly and firmly
Poised in divine servitorship even in the midst
Of the total domination of alien faith;
Therefore did we come to see you." (2571)
674. When he graced her thus, she again fell at his feet;
The minister then apprised him of the current plight;
The godly child heard him and after duly
Blessing her whose gait was gentle and swan-like,
And giving her heave to depart, he started to move out
Circled by the thronging devotees of truth. (2572)
675. Then came near the godly child the great servants
Of the opulent temple of Tiruvaalavaai;
They adored him and respectfully spake thus:
"Great and boundless indeed is our tapas
As you have been pleased to come here to dispel
The murk which is (caused by) the Samanas." (2573)
676. With his merciful lips he addressed benign words
To those divine servants and moved out of the temple
With them, in great love; the minister
With a rejoicing heart pointed to him
The divine matam, where hailed by the devotees,
He joyously abode with his retinue. (2574)
677. By the worshipful live and grace of the great consort
Of the Paandya, in fitting devotion and friendliness,
Kulacchiraiyaar treated the godly child to a feast;
Well-pleased, the Prince of Sirapuram abode there;
Now came the hour when the sun sank
In the western main and night invested the land. (2575)
678. The ghoul-like, dark and based Samanas who witnessed
During the day the advent of the godly child
With his flawless and glorious devotees
Into the great city of the Paandya, felt befuddled;
Like darkness greater than the inky night
They foregathered in a (secret) place. (2576)
679. The Samanas that thus gathered there, heard
The swelling melody that spread everywhere
Hymned by the devotee-throngs from the great
And sacred matam where abode the godly child.
As the great and soaring harmony streamed
Into their ears, they were unable to stomach it. (2577)
680. Thus they resolved: "Let us report this
G_eat blasphemy to the king Paandya."
Also did they settle the ruse to be enacted
By them; then they came before the guards
Of the palace and said: "Announce us
To the king of victorious spear." (2578)
681. The guards came before the king, paid obeisance
To him and said: "The Samana gurus have come
In a group." The king who was of their faith
Bade them to send them in; they moved out
And so informed them; then they who covered
Their nakedness with mats, entered agitated. (2579)
682. Even as they entered, the king beheld
The excessive misery bred by their broken hearts;
So he questioned them thus: "What may the reason be
For your coming here in your strength?" They answered
Him thus: "Oh it is evil, evil unspeakable!" (2580)
683. "If so, speak out what befell you." Thus in sympathy
Spake the sovereign; then the dark Samanas said:
"O hero that rides the tusker, as we have beheld
In your Madurai, Saiva Brahmins we are afflicted
With Kandu muttu" (2581)
684. Hearing this, the king said: "Lo, I am afflicted
With Kettu Muttu." Then he laughed derisively
Saying: "O the piety that I have wrought!"
Then With a mind brooding vengeance, he questioned them
Thus: "Wherefore have the servitors of the brow-eyed
Lord, come to this great city? Who are they?" (2582)
685. "He is come from bountiful Pukali of the Chola king
Endowed with (aatthi) garland and white parasol;
He hath been blessed with wisdom by the Wielder
Of the Trident; riding the palanquin inlaid
With cool pearls and encircled by his retinue,
This boy is here come to vanquish us in disputation." (2583)
686. Thus they spoke; they also told him of all that they had
Heard, without omission; even as the name
Of the munificent patron of Sanbai girt with
Fragrant and beauteous gardens, filled his ears,
The king grew wroth and burst out thus: (2584)
687. "If indeed the child of the great Vedas hath come here,
Tell me, what is it that will be meet for us to do?"
When they heard the sceptred king speak thus, they whose
Words and deeds were replete with swelling resentment
Spoke out their pre-conceived ruse, thus: (2585)
688. "Let us not entertain in our mind any forcible expulsion
Of the Brahmin who had arrived here; if we can set
Fire to the matam where the Brahmin boy abides,
By incantation of wondrous mantras, he will not tarry
In this goodly city; he will depart." Thus they spoke. (2586)
689. "If this is the thing to be done, then hasten away to do this."
The king so spoke and gave them leave to depart; the king
Who (mistook) falsity for truth, was struck with grief
And in silence he came to his bed damasked with flowers;
Thither came his consort of swelling pulchritude. (2587)
690. The great consort addressed the king grown taciturn:
"O lord who is the life of my life, what has befallen you?
You are bereft of your former joy; you visage has
Wilted; pray, tell me of the sorrow abiding in your bosom."(2588)
691. Addressing his queen the Paandya said:
"O you of long eyes, lily-like! Listen! he of ever-during,
Flawless and glorious Kazhumalam in the land
Of the Cauvery, blessed with the grace of Sankara,
Has come to vanquish our gurus is disputation. (2589)
692. "The servitors who wear the white (holy) ash
Have come; having seen them, our gurus were
Afflicted with Kandu muttu and I with Kettu muttu.
O my beloved decked with a garland
Whence the bees suck honey, this is what has
Happened; nothing else." So spake the sovereign. (2590)
693. Mangaiyarkkarasiyaar who heard the king speak thus,
Said: "So this is what which worries you;
If he who is poised in ever-during divinity comes
For the disputation, it will spell salvation for you
If you join the winner; O king! cease to grieve." (2591)
694. She felt delighted; thus she thought:
"Oh, the greatness of his advent, the Prince
Of Tirukkazhumalam!" Then, in joy,
She of flower-bedecked tresses moved out,
And when met by Kulacchiraiyaar,
She narrated to him all these glad tidings. (2592)
695. The king's minister folding his hands _bove his head,
Spake thus standing: "Surely we have been blessed
With the boon-- the arrival of the godly child--;
Also are we blessed to adore this day
The Lord's devotees; but we know not aught
Of the deception that may be wrought by the Samanas." (2593)
696. The queen too felt scared, and thought thus:
"Those diabolical Samanas are valiant in doing
Only heinous deeds; what is it we can do?"
Then she spake thus: "If they work what is not good
Unto Gnaanasambandhar and if evil results
Therefrom, we too will give up our lives." (2594)
697. This was their state: that indeed was the state
Of the bright, spear-handed Paandya;
What then that day was the state of the Samanas?
They who under the guise of tapas do nought
But evil, with their mantras essayed to gut
With ruddy fire the sacred matam where
Abode the Fosterer of the Saivite way. (2595)
698. Will ever the effect of other mantras even come
Anywhere near the direction whereat the chanters
And practitioners of the Aathi Mantra,
The Panchaakshara, cast their looks?
Finding that their incantations availed not
At the matam where abode the wearer(s) of the holy ash,
The base Samanas sorely languished. (2596)
699. They languished the more at the futility of their deed
Of evil; possessed by dread, they thought thus:
"Should the king of the long and bright crown, come
To know of this, he would cease to think of our greatness;
He would also abolish our source of living. (2597)
700. "Mantras are of no avail; so the only way for us to pursue
Is this." Thus resolved, they fared forth carrying
With them fire, duly concealed, to the outer side
Of the matam where abode the merciful tapaswis;
The evil-minded that came thither like darkness,
Then performed their truculent deed. (2598)
701. When the fire that was placed at the outer wall
Of the holy matam by the evil sinners, began to glow
They of the retinue put it out by destroying
The burning parts, in great agitation; they inferred
After due deliberation, that it was the handiwork
Of the Samanas; then they moved into the matam. (2599)
702. They adored the Karpaka-scion of the Kauniyas
Of Kazhumalam-city and narrated to him the evil
Wrought by the base Samanas; the godly child
Moved by mercy exclaimed: "O sinners!
Should you cause harm to the outer court
Of the holy matam in which tapaswis slumber? (2600)
703. "Though this be the evil wrought to me, is it fair
To think of harming the Lord's devotees?"
He was first assailed by fear (for the safety
Of the devotees); his next reaction was wrath;
The Adept of threefold Tamil concluded in his mind
Thus: "The king's sceptre has swerved from justice." (2601)
704. According to the law of God and man, this cruel evil
Was to be blamed on the King; so the godly child
Hymned the divine decad beginning with the words:
"Ceyyane Tiruvaalavaai", and bade thus:
"May the cruel fire that was set by the Samanas
To the matam where abide Saivites,
Slowly move away and seize the king." (2602)
705. The long and beauteous Tirumaangkala-cord of the great
Consort of the Paandya had to be protected;
The love of Kulacchiraiyaar for his king
Had to be respected; the king had to be punished
For his sin; he was also destined to rejoin
The Saivite fold; again, he had the good fortune
To get touched by the hand of the Prince of Pukali
That would bedaub him with the holy ash; so it was
That the godly child bade the fiery ailment
Move slowly (and gradually seize the king). (2603)
706. Then the Prince of Sanbai hymned the Lord--,
The Remedy for the malady of the cycle
Of birth and death--, in his musical and divine
Decad; the heat of the expansive and cruel fire
Moved out and seized the Paandya, and came to be
Known as "the torrid heat of bundled-up fire." (2604)
707. As the night which lent cover to the base and grief-stricken
Samanas that set fire to the holy matam where
Abode the divine son of the ruddy-hued Lord,
Wore away, the sun rose up from the eastern main. (2605)
708. When she who hailed from the so_ar dynasty and whose locks
Were decked with kuraa blooms, and Kulacchiraiyaar
Heard of the evil wrought by the sinners during the night
Pridian, they thought thus: "For having invited the godly child
To the land of these evil ones, it is but proper
That we end our lives." They were bewildered. (2606)
709. The two were shaken to their roots, possessed
By an accrescent dread; they were becalmed when they
Heard that even the outer court of the holy matam
Was unharmed; as they contemplated the outcome
Of this evil deed wrought by the base Samanas
Of dark and hardy bodies. (2607)
710. They heard from the aides-de-camp
That the King was ailing from a raging fever;
They quaked; the peerless queen at once
Barged into the king's chamber, Kulacchiraiyaar,
Stricken with fear, hastened to the presence
Of the king of beauteous and hill-like shoulders. (2608)
711. The fever that caused the Paandya to tremble,
Raged over his entire frame in fierce heat;
It also smote them that stood outside his chamber;
It rose up scorching them and shrinking their bodies. (2609)
712. In him his consciousness and life too moved aside,
Ready to quit; they that neared him, fled
Far away from him unable to stand the heat;
Even the tender plantain shoots and cooling articles
That were brought near him, very soon dried
And withered and became mere powder. (2610)
713. Even though the doctors treated him in the best
Possible ways as ordained in their treatises, the fever
That raged the more, began to melt his very life;
Losing consciousness, the Paandya lay speechless. (2611)
714. When the Samanas heard of the cruel ailment which afflicted
The Paandya, they heaved deep sighs, and became
Broken-hearted; they mused thus: "Is this the outcome
Of what we did last night?" Concealing this dishonour that had
Befallen them they came to the presence of the king. (2612)
715. When the base Samanas, the breeders of tohu-bohu
Stood circling the Paandya, and witnessed his plight,
They wilted; not knowing the cause for his malady,
When they began to chant their mantras, invoking
Their deity, and lifted up their stalks
Of peacock-feathers to touch therewith the king's person,
The stalks and their handles caught fire and blazed
And scattered sparks of flame; even as they marveled
At the effect of the fever, they became scared. (2613)
716. The dark and unwashed and evil-minded Samanas
Sprinkling water from the Kamandalas that dangled
From their arms, chanted thus: "Aruka, O Lord Aruka!
Protect the king." Thereat the sprinkled water
Only began to boil and acted like ghee poured
Into raging fire; it inflamed the more; thereupon the king
Ordered them thus: "Go away, all of you; let none
Here remain," This said, he grew weak, and fainted. (2614)
717. Struck with fear the great queen of the Paandya
Spake to the minister thus: "Is this the consequence
Of the evil wrought last night by the Samanas
To our Redeemer from Pukali?" (2615)
718. Kulacchiraiyaar, the king's minister, bowed to her
And said: "The evil that these diabolical ones wrought
To the servitors of the Lord_Smiter of the triple citadels,
Grown ripe, has afflicated the king with this cruel ailment;
If these try to cure him, it will but worsen." (2616)
719. The queen and the minister bowed to the king, and said:
"This fever is the outcome of the evil and blasphemy
Done by the Samanas to the munificent Patron from Pukali--
To a guest of Madurai; the cure for this, is
But the grace of the godly child. (2617)
720. "They wash not their bodies' dirt or minds' flaws;
Their deception will but augment this illness;
If only he that has received gnosis from the Lord
Whose matted hair sports the white crescent, deigns to cast
His loving looks on you, not only the evil malady
But the very misery of embodiment will surely end." (2618)
721. When the words of the conferrers of true awareness
Found their way into the ears of the Paandya, and when
With them the hallowed name of Gnaanasambandhar,
Verily a mantra, found its way, his la_guishment
Quit him at once; then he desired to apprise
The shameless Samanas of what he intended to do. (2619)
722. He thought in his mind thus: "It is the deeds
Of these that have caused this illness to afflict me."
Then he addressed them thus: "If the child of the great
Vedas, poised in the ever-during Saivite Niti,
Hither comes, and if by his grace, this illness
Quits me, I will (then) come to know the truth." (2620)
723. Having so spoken (to the Samanas) he addressed
(His queen and also the minister) thus: "I will join
The fold of the victorious one who cures me
Of my malady; if you know the means, invite him."
Thus told they fared forth borne by the flood
Of loving devotion-- the gushing flood
That flows amain smashing the dam. (2621)
724. By reason of the evil caused to the outer court
Of the holy matam, by the sinners whose clothing
Is but mats, he inly wasted; to rid him of his misery,
In longing devotion they desired to hasten and bow
At the holy feet of the godly child--the Master. (2622)
725. For the redressal of the King's misery
They proceeded on his errand; she whose gait was
Swan-like, rode a litter inlaid with beauteous gems,
Encircled by lightning-waisted women-guards;
The spear-handed minister rode before them on a horse;
Thus they reached the matam of Sanbai's chief. (2623)
726. They came to the matam; the minister who rode
Before the queen whose eyes were endowed with streaks
Of red, dismounted from his horse, and told
The servants of the matam to announce them
To the godly child of Sirapuram; they awaited
The opportune moment and announced thus: (2624)
727. "The great queen of the Paandya and the devoted
Minister have come again." The Lord of Sanbai the said:
"Show them in." The servants moved out and invited them;
They moved in, borne by love and devotion. (2625)
728. They beheld with delighted eyes the form divine
Of gnosis, the unique support of the Vedas four,
The tender shoot of a crescent that moves, not only
In the heavens but on earth too, the source
And abode of the (sevenfold) music that celebrates
The glories of the Lord of matted and crimson hair,
Bedecked with melliferous flowers of konrai. (2626)
729. Even as they beheld him they thought of the violent
Deed of the cruel Samanas, and tears cascaded
From their eyes; folding their flower-hands,
They fell at his lotus-feet, on the ground;
Past happenings pervaded their minds; they heaved
Deep sighs, and stood broken-hearted. (2627)
730. Their words became incoherent; they trembled;
Bewildered, their minds became blank;
They rolled on the floor and grew faint;
They clutched at the lotus-feet (of refuge)
Of the godly child and felt assured of reaching
The shore of the otherwise shoreless sea of misery;
They held fast to the feet, and lay there thus. (2628)
731. The Lord of Pukali where flourish the rare Vedas,
With his divine hands lifted them up that held
Fast to his feet, and consoled them; nathless
Their bewilderment abated not; so her cast
His benign looks on them and said: "O ye
Of divinity! Hath aught of evil assailed you?" (2629)
732. "We felt scared and undone for the truculent deed
Of the cruel Samanas; we were relieved of the dread, finding
That their evil could not touch your divine person;
(However) the evil that the deceitful Samanas did,
Hath afflicted the king with a fever, at once
Violent and boundless." Thus they spake, and bowed him. (2630)
733. "This fever, the direct outcome of the cruel deed
Wrought by the base Samanas, would not at all abate
By their hocus-pocus; if you are pleased to cure
The king, now lying delirious, and thus vanquish them,
The king's life and our own shall sure stand redeemed."
Thus they spake. (2631)
734. When thus they spake, the Prince of beauteous
And flowery Pukali said: "Fear nothing; this day;
By the fiat of the Lord, I will, to your delight,
Vanquish the senseless Samanas in disputation
In the prsence of all, and cause the Paandya wear
THE HOLY ASH. (2632)
735. _hen the godly child graced them thus, they bowed
Before him and their visages bloomed in joy;
Then they spake thus: "We, your slaves, were
Wallowing in a sea of misery; to retrieve us
Thence, you have come hither-- by reason of the tapas
Wrought by the southern realm--, borne by your palanquin
Of splendorous pearls; great indeed is our boon." (2633)
736. "Creation and destruction: All these are His acts.
I am to behold the Samanas, the sinners,
Speak to them and have an encounter with them;
For the removal of the blemish that will ensue
By my seeing them and speaking with them,
And to vanquish them, I will have to divine
The divine will of the Lord whose banner
Sports the Bull." This said, the Prince of Sanbai
Girt with flowery gardens, moved out. (2634)
737. The munificent lord who made his avatar
For the deliverance of the world, fared forth
With the devotee-throngs whose bodies blazed
With the stripes of holy ash;
With palms joined in worship above his head,
With his face radiating joy, he moved
Into the ever-during temple of Tiruvaalavaai
Of the Lord of matted and crimson hair. (2635)
738. "O Lord whose body glows like flame!
They that should not be seen are to be seen by me,
And I should also enter into disputation with them;
Do I have, my Lord, Your leave to do this?"
Thus the godly child whose lips are ever-fragrant
With the divine milk, and who is the embodiment
Of countless boons, addressed the True Ens,
In a decad of bounteous garland of Tamil verse. (2636)
739. He hailed the Lord-Dancer of the great Crematorium
With a decad beginning with the words: "Kaattuu
Maa Uri"; he clearly glimpsed the divine will
Of the Lord, the Wearer of honied konrai flowers;
Again he began to hymn the decad that does away
With flaws and begins with the words: "Veda Velvi"
And sang it to vanquish in disputation
And do away with the shameless Samanas. (2637)
740. "O Lord of glory hailed by the Vedas! O Lord-Siva
Of Aalavaai! You devoured venom and caused it
To turn into nectar! You kicked Death to death
For the sake of Maarkandeya! This day, for me,
You servitor, the whole world shall be pervaded
With Your sole glory!" Thus he hymned Him. (2638)
741. Blessed first with the grace of the Lord
He bowed before Him, hailed Him and took His leave,
And moved, as joy welled up in him;
Decked with the radiant and sublime beauty of the holy ash,
And circled by loving servitors, he reached
The prime and ever-during and sacred entrance
Of the hoary temple. (2639)
742. To grace her whose locks were decked with flowers
And the minister, when he moved into the palanquin
Wrought with planks of inlaid rubies, the uproar
Raised by the servitors, on all sides, rose up
Boundlessly, and filled all the three worlds. (2640)
743. From many an instrument swelled a polysymphony;
It looked as though the effulgence
Of the holy ash which pervaded everywhere
Turned into a goodly halo of the upborne
And white and pearl-clustered parasol
Of ever-growing lustre, and cast a benign shade;
The ekkaalas inlaid with pearls, the trumpets
And the shells blared severally. (2641)
744. When the godly child, a jewel, pleasing to behold,
Rode in the procession, though the belief of the citizens
Was rooted in an alien faith, yet, when they
Beheld him, they said: "For this incarnation of piety
To come to Madurai that the Paandya may seek refuge
In him, what indeed is the manifold tapas
He should have wrought in the past?" (2642)
745. The queen of the Paandya rode behind the godly child
In her litter of beauteous gems; the minister
Companied with the great devotee-throngs, walked ahead
Of him; thus proceeding through the great street
Of mansions adorned with gold,
The godly child of Kaazhi entered the palace
Of the ruler of the Paandya realm. (2643)
746. Kulacchiraiyaar came before the King
And announced the arrival of the lord of Sanbai
Girt with beauteous fort-like walls; when he
Heard this, the king was to an extent relieved
Of his distress; he also gained enough _trength
To articulate thus: "Secure for him a seat of gold
Wholly wrought with gems, and place it near my head." (2644)
747. When the king also bade the minister to go forth
And receive the godly child, he moved out
Delighted in his mind; the Samanas of the faith
Of Aruka seated under the asoka-tree,
Beholding the Paandya, the wearer of the garland
Woven of margosa leaves, said: "Is this the way
For the king to foster righteously our peerless faith?"
They also spoke further: (2645)
748. "You have chosen to invite him here; you can yet
Tell him and also us to cure you of your ailment;
Even if he happens to cure you, you must agree
To our suggestion that it is we who have wrought
The cure; this is what you must do if you mean
To protect your religion of righteousness." (2646)
749. When the sore-pated Samanas who pursued
Falsity as tapas, spoke thus, as the time
To crown him with the fruition of his former tapas
Was close at hand, the Paandya said:
"Both groups can treat me, invoking
Their respective deities; I refused to indulge
In words of deception." (2647)
750. When the king spake thus, the base ones stood
Broken-hearted; then, he who was like unto the shoot
Of tapas wrought by the Paandya realm, descended
From his pearly palanquin of gold, and entered
The strong and peerless gateway of the palace. (2648)
751. Kulacchiraiyaar came before him; the king's consort
Stepped out of her litter, and moved in;
The king of Tamil Nadu beheld the Kauniya
Par excellence, who was like the full moon
Compact of all its bright digits that came to the earth
From the sky to chase the dense murk away. (2649)
752. The moment he saw him, the king paid him obeisance
By folding his hands; he fixed his look
On the godly child and pointed to him the comely seat
Decked with cool wreaths and placed near his head;
The Adept of bounteous Tamil sat thereon;
The cruel and truculent Samanas,
Though struck with fear, yet concealed it. (2650)
753. As the Paandya was blessed with the sight
Of the divine person of the godly child
And as he cast deep looks on him, his fever
Abated a little; his ruffled mind grew calm;
He addressed him, the very life of the Brahmins,
Thus: "May I know of your (native) place?" (2651)
754. "It is hoary Kazhumalam of impregnable walls
Girt with watery fields in the Chola realm
Made fecund by the Ponni." Thus spake the godly child,
And in grace hymned in the king's presence
The divine decad that celebrates
Its twelve glorious names. (2652)
755. When the godly child sat enthroned on the golden
And beauteous seat, the dark Samanas that stood
Nearby were filed with envy; concealing the dread
In their minds, and with wrath-inflamed visages that
Caused their eyes to burn, they unleashed their tongues.(2653)
756. Like dark clouds encircling the rising sun
In the morn, the Samanas who held in their hands
Peacock-feathers, surrounded the godly child
And wanting to vanquish him in ways
That suited them, began to bark out sententiously
Their scriptural dogmas with their heads wobbling in tremor.(2654)
757. Thus the godly child spake: "Well, you may
Speak out the final tenets of your faith
Duly and in order." Thus told, the foul-mouthed
And hair-plucking Samanas jumped and leaped,
And in their strength surrounded him;
In great commotion they bawled out;
Witnessing this, the beauteously bejewelled queen,
Unable to endure, shook inly with fear. (2655)
758. Addressing the king, she said: "The godly child
Of sweet grace, is truly a tender boy; countless
Are they that stand yonder; O king, the vertigo
Will sure be cured by our patron; thereafter
If they still deem themselves competent
They can go ahead with the disputation." (2656)
759. The Paandya spake to her thus: "Grieve not." Then he said:
"What other disputation is needed here?
"You Samanas and he, the devotee of the Lord
Who is river-crested, may cure me of my fever,
And thus manifest in me the true divinity
Of your respective deities clearly." (2657)
760. The partaker_of the nectarean gnosis addressing
The Lakshmi-like queen of goodly tapas, hymned
A divine decad by which he assured her thus:
"O fawn-eyed queen, listen. You need not feel
Scare muckle on my being a (small) boy; I am
No weakling to be cowed by these impious Samanas." (2658)
761. To the godly child who graced (them) through
A decad of hymns, and the Samanas
Who ceased not to bawl, the Paandya spake thus:
"Let this be the wager; this day, you both try
To cure me of my ailment; whoever wins
Is also the winner in the disputation." (2659)
762. Hearing the words of the king, the Samanas,
Blemished alike in body and soul,
Addressed the scion of the Paandya race thus:
"We will first, by incantation of mantras,
Cure the fever on the left half of your body
By the grace of our God." (2660)
763. The Samanas, the utterly-incompetent ones
To comprehend aught, like darkness, moved
Near the king and attempted to win the wager
By curing the fever in the left half;
But when they brushed the person of the king
With their peacock-feathers, the fever but raged
The more; unable to endure it,
The king cast his look on Sirapuram's chief. (2661)
764. Taking the cue from the Paandya's look
The Prince of Tirukkazhumalam hymned
A divine decad in Tamil, verily the essence
Of the Vedas, by which he declared that
The abiding medicine and mantra for the fever
On the right side of the king, was the holy ash
Of the Lord of Aalavaai. (2662)
765. When the godly child bedaubed the holy ash
Of ever-increasing divinity, with his sacred hand
And the person of the king, the peerless fever vanished
And his right half became cool like a pool;
But the fever began to rage the more on his left side;
The heat of the two sides burned concentrated
On the left, and began to soar up, uncontained. (2663)
766. The Samanas who carry Kamandalas in hoops
And whose cloaks are mats, began to tremble;
Their peacock-feather clusters became singed;
As their dirty bodies were smitten by the heat
Of the king's fever, they were burnt black;
They moved far away from the king;
Though they were the adherents of the brainless faith,
They now resembled the wise ones. (2664)
767. When the fever on one side was cured by the Prince
Of Pukali hailed by the many, the wide men
On earth came thither and in wonderment
Stood encircling him; as the heat on the other side
Came to abide at the left half of the king,
The wielder of the spear, it looked as though
That in this world, heat and coolth
Chose to abide in juxtaposition. (2665)
768. The king then spake thus: "What wonder is this?
In one and the same time (and place), cruel Hall is
On one side and blissful deliverance on the other,
On one side reigns venom, and on the other
Sweet nectar, in my single body I experience
The effects of two opposing elements." (2666)
769. "O you Samasnas of vile doings You have lost;
Get away from me. O you Patron of the Brahmin clean--
Come to redeem me--, be pleased to extirpate
This fever completely." Adoring the godly child
With all his mind, the king who had neared
The path of redemption, beseeched him, thus: (2667)
770. His divine face beamed with compassion;
His divine hand held the holy ash;
He prayed even as the Vedas would pray;
Once again the bedaubed the king's person therewith;
The fever of the king quit him forthwith;
With the ailment on the left half gone,
The Panndya stood completely cured." (2668)
771. The king's consort and Kulacchiraiyaar
Fell at the roseate and lotus-like feet of him,
The queller of evil; their crowns were fixed
On his feet and they said: "We are the recipients
Of glory; indeed we are born this day; the king too
Has attained to the greatness of birthlessness."
Their hearts leaped with joy. (2669)
772. Rid totally of the fever the Paandya felt blessed
With bliss; folding his hands above his head
He said; "I stand redeemed by my reaching the feel
Of Gnaanasambandhar who had come here
To cure me of my cruel malady in the presence
Of the shameless Samana_." (2670)
773. Like the ichorous tusker that in wrath uproots
Its tethering post, the Paandya shook himself
Free of his fetter; his thought stood cured
Of its kink, and he spake the truth.
So, the base ones of dirty bodies finding
All their mantras widowed of their wondrous charm,
Cogitated over the ways and means of success. (2671)
774. "We have witnessed the triumph of the words
Of the Saivite child by his curing the Paandya
Of his fever through his sweet and metrical garland
Of verse; therefore we cannot vanquish him
In a disputation which will manifest
The truth; by ordeals through fire and water,
We must essay to gain success." Thus they thought. (2672)
775. Then the godly child spoke to them thus:
"Speak out the truths of your faith."
Thus told the Samanas forsaken by truth, said:
"We challenge you not to a disputation
Of questions and answers; it is but meet
That the truth of the respective faiths be
Demonstrated by ocular proof." (2673)
776. When they spoke thus, the king of the southern realm
Said; "When the raging fever singed and shrank
My body you could not cure it at all; in what way
Can you now challenge?" Thus questioned, the Samanas
Whose mouths were but orifices, came before
And behind the kind and spoke out their thought. (2674)
777. When the king said: "In what way can you
Now challenge?" the Samanas taking
The rhetorical question literally, and pursuing
Their former words, said: "If the truth
Of the faith is inscribed on a palm-leaf,
And if it burns not when thrown into the raging fire,
That them proclaims the triumph." (2675)
778. When they spoke thus, even before the king would
Speak anything, the godly child said:
"Nobly spoken! If you affirm that the palm-leaf
Remains unburnt, thus asserting its victory,
And that what is inscribed therein in the truth
Of the faith, well, come to the presence of the king--
Verily a tusker with a trunk unique--,
(Prepared for the ordeal)." (2676)
779. When the Samanas accepted it and foregathered,
Graced by the Price of Sanbai of peerless
And bounteous glory, the ineffably puissant king said:
"Let fire range here in this perfect assembly."
Thus he bade the servents. (2677)
780. The servants thus commanded, chopped off firewood,
Piled it up and set fire to it; smoke rose
Like a tuft (of hair) and after a time ceased;
The god of puissant fire blazed in splendour;
The Adept of threefold Tamil came near unto it. (2678)
781. He hailed the scroll of divine decads
Of swelling music through which he had preached thus:
"The Lord-Rider of the red-eyed Bull is the True Ens."
He bowed before it, and affirmed thus:
"Our Lord is the Supreme Ens." Then he lifted it
Onto his crown, and untied it. (2679)
782. With his bounteous hands adorned with the holy ash,
He himself opened the divine scroll that would confer
The sought-after truth, when invoked;
It opened at the leaf containing the decad
That hails the Lord of the four great arms, enshrined
In Tirunallaaru; it began with the words:
"Bhogam aartha poonn Mulaiyaall..." (2680)
783. The chief of the Kauniyas contemplated the divine decad;
He adored the Lord whose throat holds the dark
And cruel venom, and who presides over Nallaaru;
He moved the leaf from the scroll
And held it joyously in his hand. (2681)
784. "He is the Lord of the truthful decad which confers
Weal and well-being." Thus he hailed and thus he declared:
"The name of the Lord who owns and rules me
Is the everlasting True Ens." To avert the burning
Of the leaf in the fire, he hymned the decad
Beginning with the words: "Talirilavalar oli..." (2682)
785. Even as the great assembly of the Panndya bore witness,
He who was born for the deliverance of the world,
Gladly dropped into the fire, the leaf from his hand
That was more roseate than the inner petal of the lotus,
That the minds of the nude Samanas might get singed. (2683)
786. As the decad-inscribed leaf put into the fire
Had the Ashta moorthi, the Lord with whom is
Concorporate the Daughter of Himava_t, as its import,
It lay poised in the fire unburnt,
Dazzling with a fresh splendour. (2684)
787. The Samanas of bewildered minds also dropped
Into the fire blazing red, the leaf containing
The true maxim of their faith, trembling;
They did this, thinking thus: "Will this survive at all?"
They were struck with sorrow and were broken-hearted. (2685)
788. Though their minds were pervaded with fear
They would not learn aught therefrom; when they
Dropped the leaf into the great raging fire,
It but suffered the fate of the cotton thrown into fire;
Though their hearts were held by fear, they would not
Lose their hold of peacock-feathers. (2686)
789. Finding the leaf dropped by the Partaker of nectarean
Gnosis into the fire fostered in the assembly
Of the glorious Paandya, not getting consumed by fire,
During the appointed time, and finding it blazing,
With a greater freshness and splendour, the godly child
Took it out of the fire to the wonderment
Of all that had gathered there. (2687)
790. The recovered leaf was shown to the assembly; then it was
Stringed back to the scroll whence it was removed;
The king marvelled at this; Then addressing
The Samanas who held in their hands the clusters
Of peacock-feathers, he exclaimed in wrath:
"Show me the leaf that you consigned to the fire." (2688)
791. When the Samanas neared the fire to retrieve the leaf
Therefrom, they were burnt by the great fire; seeing this,
The king had the fire put of with water;
What could the Samanas behold there, save cinders and coal?(2689)
792. Dismayed and astonished the Samanas kneaded
The as with their hands and dispersed it
In the wind for winnowing; thereat the king laughed
Derisively and said: "Well, go on with your winnowing,
You that would convert falsity into truth! Get away from here."(2690)
793. "You lost what time I was cured of the fiery fever
And stood redeemed; while so, if you are now unable
To retrieve the leaf thrown into the fire, O valiant ones!
You haven't perchance lost at all." Thus spake the king.(2691)
794. They could not comprehend the import of the words
Uttered by the king in jest; they held fast
To his words and said: "Twice have we exercised
Ourselves in the contest before now;
We will at least win once if we try thrice;
It is therefore meet that we be permitted
To get at truth once again." (2692)
795. Though lost, they would not give up desire; when
The infirm Samanas spake thus, the king said:
"Of what avail are these words?" Even though
The king would brush them aside, the Prince
Of Sanbai poised in perfect glory and glowing
With the holy ash said: "What other contest do you
Suggest?" Seizing his words they said: (2693)
796. "Everlasting truth must be inscribed on
Palm leaves which must manifest eternal truth;
These must be dropped into the running river;
That leaf which rolls not with the current but stays
Where it was dropped, is the one which contains
The goodly truth." (2694)
797. When thus the Samanas spoke, the Prince of Pukali
Of spiralling glory, graciously said: " We will do even so."
Then came near unto the godly child
Kulacchiraiyaar of the victorious spear and said:
"It should now be settled as to what should
Happen to those who fail in this fresh ordeal also." (2695)
798. The Samanas who heard him, grew exceedingly
Angry against the minister; by reason of their envy,
And of their own accord they themselves declared thus:
"If in this ordeal too we are the losers,
The King himself shall impale us on the cruel stakes." (2696)
799. The King of the Potiyil hill hearing them, said:
"You speak thus, impelled by excessive wrath;
You are oblivious of your own deeds."
Then he said: "Now fare forth to the flooding Vaikai
To consign fittingly therein your leaves
Inscribed with your truthful tenets." (2697)
800. The godly child rose up from his seat of gold
And moved out; he rode his palanquin inlaid
With pearls of purest ray serene;
After the godly patron, the king rode on his horse;
The Samanas who were utterly incompete_t
To comprehened the truth, went their way
Borne by befuddlement. (2998)
801. Cured of his fever when the Paandya came out
Of his prosperous palace riding behind the godly child,
Beholding the divine child pass through the ever-rish
Street of hoary and ever-during Madurai
The men and women that thronged thither,
Adored him and spake words as these: (2699)
802. "Behold Gnaanasambandha Naayanaar
Who cured the Paandya of his fever, and us
Of our sorrow" said a few;
"This godly child whose coral-hued and lisping lips
Are fragrant with milk, has come to the great
And glorious southern country that it may
Thrive well" said a few others. (2700)
803. A few said: "Our Samanas were vanquished
By him in the ordeal by fire."
A few others said: "We are now convinced
The holy ash of the Lord of matted hair is the truth."
A few exclaimed thus: "Behold the beauty
Of the advent of the godly child in his comely palanquin
Of gold and pearls of ever-increasing splendour."
A few others said: "Our eyes are truly blessed." (2701)
804. "These Samana preceptors are evil-embodied"
Said a few; "The Lord is surely the God of Aalavaai"
Said a few others; "True enlightenment
Is the knowledge of the hoary triple eyed Lord"
Said a few; "It is the Vedas and the holy ash
That will pervade everywhere" said a few others. (2702)
805. "The Samana music have lost their face"
Said a few; "All cruel deceptions have been
Shattered" said a few others;
Behold the conversion of the spear-holding
Paandya" said a few; "The night of Jainism
Is ended; truth has dawned" said a few others. (2703)
806. Will ever the losers in the ordeal by fire succeed
In the ordeal by water?" said a few;
"Though their hearts are wrought of steel, can they
Face the godly child?" said a few others;
"Behold the end of those who know but the gross
And not the subtle" said a few;
"The minister has already wrought the stakes honed. (2704)
807. "They are come to drop the leaves on the Vaikai"
Said a few; "Will the leaf stand still, without
Drifting along the current?" said a few others;
"The one of everlasting gnosis can cause it
To stand still" said a few; "He will come back
Riding in triumph, witnessed by the whole country"
Said a few others. (2705)
808. "Should the Samanas affirm that the losers should
Be impaled?" said a few; "This but becomes the godly child
Poised in lofty grace" said a few others;
"They that have witnessed the removal of the evil
Of the Paandya by the holy ash, will sure hail it;
So let all men hail the Saivite way" said some. (2706)
809. As thus spake the people who gathered on both sides
Of the street, he that came to be born
For the flourishing of the four Vedas-- the godly child
Who came to reveal the goodly way to those
Of the Paandya realm--, rode his palanquin inlaid with gems galore,
Over which was held aloft the white parasol
Of golden handle flashing like lightning. (2707)
810. "He of Tirukkazhumalam born for the growing
Glorification of Tamil, is come!
The holder of the bowl of gold into which the Lord
Of Ambalam poured nectarean gnosis, is come!
He who has already triumphed for the deliverance
Of the world, is come again to claim his victory
At the Vaikai too!" Thus blared the many
Beauteous trumpets in all the eight directions. (2708)
811. Beauteous drums and many other instruments
Were resounded; the king and his consort came together
Behind the godly child; the Samanas of evil way came
By a different direction; thus it was the Prince of Pukali
Arrived at the bank of the ever-during Vaikai. (2709)
812. Even as the minds of the wives were drawn amain
To their respective and glorious husbands at the time
Of the rainy season, the river Vaikai flowed roaring
With its rows of waves towards the sea full of water. (2710)
813. As they came near the place where the river flowed amain
The king said: "May the godly child resplendent
With the holy ash and like unto the full moon,
And you of different forms, set your respective leaves
On the river a_ agreed." The Samanas then came
Forward to do it first, thinking that they that had
Lost earlier might nit lose later." (2711)
814. The shallow Samanas who were of true substance
Bereft, like chaff amidst grain, and who would
Affirm falsehood as truth, inscribed the words:
"Asti Naasti" on a leaf, notwithstanding
Their witnessing the fast-flowing current
And greedily dropped into it the leaf
Which rolled fast toward the sea. (2712)
815. The Samanas who were utterly lacking in clarity
Ran along the bank of the river as if they would
Stop the progress of the leaf; the leaf that contained
The perishing dogma escaped them and had already
Passed beyond the distance of a hundred bows' length
They could no longer behold it. (2713)
816. The leaf that passed out of sight, and ran toward
The sea, left the Samanas as it were, adrift
At mid-river; so the Samanas moved away to a great distance,
A few of them scattered away;
A few others stood perplexed; however afraid
Of the king's fiat, they came back to him. (2714)
817. The Samanas who had nothing else to do
Were struck with fear auguring imminent danger;
They quaked; resolved that their end had come
They came near the king concealing as it were
The fear that pervaded their wounded hearts,
And said; "Let our opponent drop the leaf
And then you can notice the result." (2715)
818. When the unclean Samanas spoke thus bewildered,
The king who had (re)joined the flawless faith,
Forsook them clean, and cast his looks
On the splendourous godly child to divine his intent divine;
It was then the divine child hymned the psalms
That would cause the perishing of alien faiths. (2716)
819. As the Paandya of the south was blessed with the touch
Of the chief of Sirapuram who adorned him
With the holy ash of the Lord who, wears the golden konrai,
He was freed of his former, cruel karma;
As his deeds-- good and bad--, were alike done away with
And as he was poised like the central pin of a scale
When the pans weighed equal, he came
By the valiancy to comprehend the First One. (2717)
820. 'The way of the world is the Vedic way
And the eternal way of delilverance is the Saivite way.'
Though the Samanas prone to evil knew not these,
The Paandya—hailed by many--, came to know of theses. (2718)
821. The Patron of Kaazhi girt with gardens
Of blooming and suaveolent flowers,
Whose lips articulated words of primal wisdom,
Hymned (the decad of deliverance)-- by comprehending
Which, many might be blessed with Salvation--,
And caused it to be inscribed.
Then, stretching his beauteous hand, he dropped
The ever-during, divine leaf into the river. (2719)
(Now follows the Exposition of the Tiruppaasuram)
(a) Vaazhka Anthanar Vaanavar Aaninam:
822. He sang: "May the Brahmins, the Devas and the race
Of kine flourish well!" The effect of this truthful
And blessed saying is the aeviternal establishment
Of the prime way of hierurgies, right from sacrifices--
Where metrical mantras are chanted--,
And of adoration, Archana and the like
So that the world may thrive in joy. (2720)
(b) Veezhka thann punal, Ventanum ongkuka:
823. He blessed the downpour-- the goodly result of sacrifices;
Eke is it part and parcel of the quotidian archana;
The benediction to the ruling king, is for his fostering
And promoting the archana and other hierurgies. (2721)
(c) Aazhka teeyatu; ellaam Aran naamame soozhka:
824. He hymned: "May evil perish!" This means: "Let alien faiths
(Divorced from the Vedas and the Aagamas) perish!"
The blessing that says: "May Hara's name engird all"
Is for the flourishing of the hoary lives, by the chanting
Of the sacred Panchaakshara. (2722)
(d) Vaiyakamum tuyar teerkave:
825. The effect of the blessing: "May the world be rid of misery!
Is to rid, here and hereafter, the misery of lives abiding on earth.
Thus, even thus, did Gnaanasambandhar
Articulate his prime benediction. (2723)
(e) Ariya Kaatchiyaraai:
826. He sang: "He is seldom to be visioned." For, He is not known,
Since the seer is unendowed with the true vision;
He is indeed seen by them who behold him with the eye of Love;
Thus he spake of His great and goodly marks of identity.(2724)
(f) Aayinum Periyaar:
827. The saying: "Yet is He great" means that besides
This state, He truly is the form of all entia--
From the five elements, the multitudinous lives, the orbs
And planets; (He is immanent and transcendent). (2725)
(g) Aar arivaar Avar petriyee:
828. The dictum: "Who can ever know of His nature?" affirms that
He who is of that sempiternal and great stature, is not be
Attained by anyone's knowledge; thus stands the holy praise
Of the ever-loving Patron of Sanbai. (2726)
(h) Venta saambal virai yenap poosiye:
829. He sang: "The fragrant paste of burnt ash!"
For, save His everlasting light, all objects of light
Get reduced to ash (at the time of Resolution), and He wears
This ash as sandal-paste; he affirmed this, His beauty. (2727)
(i) Thanthaiyaarotu Thaayilar:
830. "He has no father nor mother!" Thus he sang;
For, after resolving in the end all that He had evolved,
He absorbs them into Himself (His Sakti) and re-evolves.
Thus did he declare that our Lord is birthless. (2728)
(j) Thammaiye sinthiyaa ezhuvaar vinai teerpparaal:
831. He hymned: "He will do away with the Karma of those
That think on Him wholly, solely and exclusively."
For Siva whose form is true and pure effulgence, extirpates
The false and cruel murk-- the breeder of twyfold deeds--,
Of them that contemplate Him only. (2729)
(k) Enthaiyaar Avar evvakaiyaar Kolo?
832. He hymned: "What may the nature of our Father be?"
For, the truth is what though the dicta be, attributing
Primacy to others, Siva, alone is the hoary Primal Lord
(Who resolves them). It is He who is the core and content
of all dicta.
Thus spake he, in grace, the Prince of cool Poontharaai.(2730)
(l) Aatpaalavarkku arulum vannamum:
833. He hymned: "If you seek to know of the majesty of His grace
That He manifoldly metes out to His devotees,
Then cease questioning; it is indeed infinite.
For, words contain not His glory, and here is
No room whatever for investigatory analysis. (2731)
(m) Kotpaalanavum vinaiyum Kurukaamai:
834. As such is the state and stature of His nature,
Attaining His feet, if men listen to the voice of His grace,
Their Aanava-mala and Moola-karma will end, for sure;
Thus spake the Prince of Sanbai. (2732)
(n) Yethukkalaalum etuttha mozhiyaalum:
835. He hymned: "Even ever-during examples avail not..."
For, His is unexampled; neither illustrations
Nor elucidating exempla, nor the like of these
Can measure the nature of Sankara. (2733)
(o) Sudar vittulan engkal sothi:
836. He hymned: "In His manifestation He is radiance!"
For, He is beheld as fire in outer form, and to them
That are poised in Love, He is the Flame that rises from within;
This indeed is the truth gained by them
Who behold Him aided by His light. (2734)
(p) Maa thukkam neengkal uruveer:
837. He hymned: "Ye that desire to get rid of great misery
Cling to Him with all your manam!"
For, if in love, you enshrine the Primal Light in your heart
And envision Him as taught by the Paraclete, uninterruptedly,
And live thus poised, the fetter that fosters separateness,
Will end; so too the cycle of birth and death. (2735)
(q) Saathukkal mikkeer iraiyee vantu saarminkale:
838. He hymned: "Ye that abound in saintliness, hasten to join Him"
For, what indeed, are your desire and aspirations,
Save those that are linked to the pure and purifying One?
So join Him." Thus spake the Prince of Sanbai-- our Ruler.(2736)
(r) Aadum yenavum:
839. "Are the three acts sung in the poem beginning with the word:
"Aadum," for His eternal self-glorification or for the annulment
Of the misery of others?" Thus you ask seeking an answer.
"These testify to His mercy for mankind."
Thus sang the lofty one. (2737)
(s) Kati serntha pothu:
840. I_ the well-considered hymn that begins with the words:
"Kati serntha," he affirms that killing him that spoilt the
Siva-pooja
Confers deliverance; the godly son said that he had heard
The great ones speak much in praise of the deed of Chandeesa.(2738)
(t) Veda Mutalvan mutalaaka:
841. The direct meaning of the hymn which begins with the words:
"Veda Mutalvan" is that the Supreme Ens is the Lord who
Dances away the misery of the beings on earth; He is to be hailed
As such, even as the Vedas affirm; the eighteen puranas
Bear testimony to this. Thus spake he, in grace, who knew
Everything without learning, by sheer intuitive wisdom. (2739)
(u) Paaraazhi Vattam:
842. The import of the hymn beginning with the words: "Paaraazhi
Vattam," is this: Vishnu became the protector of the world
As he was blessed with that glory by the supreme Lord
Who gifted to him the Disc. Thus spake he whose lips
Articulate the Vedas. (2740)
(v) Maalaayavanum Maraivalla Naanmukanum:
843. In the hymn beginning with the words: "Maalaayavanum,"
The Prince of Venkuru declared the lofty loving kindness
Of the Lord who ate the fiery venom that singed Vishnu,
Brahma of never-failing Vedas and their train
Of immortals, and thus saved them from death. (2741)
(w) Atranri anthann:
844. In the hymn beginning with the words: "Atranri anthann,"
The Partaker of divine gnosis declared thus:
"In the great city of Koodal, the Paandya who is the fosterer
Of the Tamil Sankam, is blessed with clarity; if the scroll
Dropped into the flood to end the contest of the base
And ill-clarified Samanas, should run against the current,
Then true wisdom is but Love of Siva." (2742)
(x) Nallaarkall Pukali:
845. I have not explicated the truthful decad sung by the lord
Of Sanbai girt with fragrant gardens, commensurate
With its consummate glory; I have but hailed it in love,
As it became me-- a small one--, in a lowly way, and as
My circumscribed knowledge stood enlightened by his divine feet.(2743)
846. The scroll dropped by the divine hand of the godly child
Of abiding opulence, like unto the minds of great tapaswis
That run against the flow of the river of birth,
Ran against the current of the Vaikai's gushing flood,
Demonstrating to all the dwellers of this great world
That this indeed was the truth. (2744)
847. In the leaf it was inscribed that our Lord Siva is all;
As it was therein indited earlier that the king should flourish,
By the grace of Grace, and straight like the just sceptre
Of the well-renowned Anapaaya Chola in whose bosom
The lotus-enthroned goddess abides, the Paandya was
Cured of his stoop and he stood erect and upright. (2745)
848. As the leaf ran cleaving the current, the Devas
Uttered benedictions and showered flowers
Which covered the earth; the King of swaying tuskers
Stood struck with wonder; the Samanas whose end
Was near, shook with fear; downcast were their heads. (2746)
849. To chase and retrieve the leaf that ran upstream
Kulacchiraiyaar who could always set the king's reign
Straight, mounted a steed whose speed was that
Of the wind itself; then the godly child invoked
The Lord whose banner sports the Bull,
By a decad, to cause the leaf to stop. (2747)
850. As the godly child sang the decad of Tiruvedakam
Beginning with the words: "Vanniyum matthamum"
Kulacchiraiyaar who rode on the horse
Over the river-bank, came to the place where the leaf
Stood still; he entered the river that was beside
The temple of the brow-eyed Lord who dances
In the grand crematorium, reached the mid-river
And recovered the leaf. (2748)
851. He bore the leaf on his crown and with boundless
And increasing joy, came to the bank
Of the billowy river; he hailed the feet of the Lord
Who wields Mount Meru as His bow and who abides
There in joy; then returning to Madurai, he came
Before him who was fed with nectarean gnosis
By Himavant's Daughter. (2749)
852. He adored the flower-feet of the godly child; the leaf
That he bore on his head, was now held by his hand_
This, the king and others beheld; when he duly showed it
That all might behold it, the servitors
Of total renunciation loud chanted: "Hara! Hara!" (2450)
853. When the King beheld the leaf, he addressed the minister
Thus: "It is they, the Samanas who challenged
The godly child that had lost; they had also sinned
Against him; so punish them by impalement on the stakes."(2751)
854. Though the pure one of wisdom from Pukali heard
The King, and though he bore no ill-will towards them,
Yet he did not intervene to avert the king's behest,
As the Samanas for their base act wrought to the matam
Where abide and dwell Saivites, deserved it. (2752)
855. The minister of rectitude had, as all men witnessed,
Rows and rows of sharp and long stakes whose nodes were
Smoothed out, planted firmly; the Samanas who deliberately
Set fire to the matam where the one full of loving kindness--
The Partaker of gnosis--, abode,
In their entire strength of eight thousand-- the residents
Of the eight huge hills--, impaled themselves. (2753)
856. All the vanquished Samanas impaled themselves;
Those columns (of stakes) witnessed by all, came
Into being as the leaf of the Samanas
Rolled away with the river and was lost;
Thos columns were indeed the ones whence flags wafted
Affirming the truth that there is no God but Siva;
Those were, in truth, the triumphal columns
Testifying to the glory of the godly child. (2754)
857. The Prince of Sirapuram blessed the Paandya
With the holy ash; he adored the godly child
And daubed on his person the holy ash as ordained,
And stood in splendour; as the King adorned himself
With the holy ash, the dwellers of Madurai
Who stood thronging there bedaubed themselves
With the pure holy ash. (2755)
858. As the King stood redeemed, adorned with the holy ash,
Everywhere niti came to be the Vedic niti;
The spreading effulgence of the white holy ash
Made the earth holy, purifying all the directions;
The murk that was Jainism, passed away. (2756)
859. The godly child not only gave life to the Paandya
But revealed the true way also to him;
He chased away the flawed Samana faith and redeemed
All the world; as Tirugnaanasambandhar's truthful way
Began to thrive in lofty glory, the divine way
Of the Lord who wears a garland of honied konrai blooms,
Came to be firmly established, then and there. (2757)
860. The Brahmins performed the Vedic sacrifices;
The celestials blessed the earth with rain;
The King stood poised in the lofty and righteous way;
Though life on earth throve in boundless joy,
Yet the lives on earth were even then blessed with deliverance
From the cycle of birth and death which revolves
Like the unbroken succession of oceanic waves,
By reason of the fact that the name of the Lord
Who kicked Death to death, came to be chanted. (2758)
861. "I will adore the roseate lotus-feet of the Lord who is
Enshrined at Aalavaai with His Consort Angkayarkkanni."
Thus resolved, the Prince of Pukali rose up, and rode
His palanquin of swelling lustre;
Mangkayarkarasiyaar and her consort,
Hailing him came after him. (2759)
862. Serviteurs of ineffable glory joyously hailed the feet
Of the holy and godly child, and accompanied him;
The dwellers of the Paandya realm came by the fruit
Of their vision, when they beheld him-- the Patron
Of spirituality who came to be born for the redemption
Of the whole earth. (2760)
863. When the temple of the Lord of Aalavaai was sighted
He whose lips are ever-fragrant with milk,
Duly adored it; before the entrance of the temple
Where for ever abides the Lord, adored
By Vishnu and Brahma, and before the presence
Of great tapaswis who stood thither, he got down
From his palanquin, and moved in. (2761)
864. The Paandya, the daughter of our Chola
And the minister of the righteous way,
Hailing the roseate and golden feet of lotus
Of Gnaanasambandhar accompanied him; the lord of Sanbai
Circumambulated the temple of the Holy One, and moved in.(2762)
865. His folded hands rose above his head; tears_of joy
Bathed his entire person; he bowed before the Primal Lord
Of the Vedas and hailed Him thus: "O Lord, You indeed
Are the True One who were pleased to bless me,
Your servant thus: 'Fear not.'" Then he hymned
The decad beginning with the words: "Veedalaalavaai..." (2763)
866. "I have no other thought or desire; my sole duty
Is to contemplate for ever the gracious dance
You enact for the deliverance of mankind
At the all-pervasive Tiruambalam hailed by the Vedas."
Thus the Prince of Pukali hymned his divine decad. (2764)
867. The Paandya prostrated on the floor, before the Lord,
Rose up and prayed thus: "O Lord enshrined in Tiruvaalavaai!
Bewildered by the spell cast by the Samanas
I could not know You; to cure me of my ailment
And redeem me, O Lord you blessed me
With the godly child whose form is that of sweet grace."(2765)
868. The godly child of glory adored the feet of the Lord--
Whose throat glows with the dark hue of the cloud--,
Along with the devotees, and was blessed with His
Rare grace; he hailed Him again and moved out reluctantly.
Then he came to the beauteous matam and moved in. (2766)
869. The Paandya of ever-during glory and the daughter
Of the Chola came near the godly child and adored him;
Then they supervised the matam with a view
To set things straight; this done, back to their palace
They came; in spiraling joy to adore the Lord, the godly child
Willingly abode there and hymned His Lord. (2767)
870. He celebrated the Lord's grace bestowed on
Tiruneelakanta YaazhpPaanar in his decad
Tiruviyamakam and spent his time happily
Confabulating with him; circled by the devotees
Of clarity and poised in true servitorship
The godly child that came to be born to chase
The murk of the world away, there abode in joy. (2768)
871. The dwellers of the Paandy's Madurai and they
That dwelt elsewhere razed to the ground the matams
And shrines of the Samanas and had them sanctified
With glowing purity; they were blessed with auspiciousness.(2769)
872. The consort of the Paandya, and Kulacchiraiyaar
Daily hailed and adored the feet of Gnaanasambandhar;
The Prince of glorious Sanbai adored
The feet of the Lord of Aalavaai in love that would
Thaw the flesh; thus as he, in great delight abode there...(2770)
873. Sivapaadahrudayar who was residing at beauteous Pukali
Thought on his son-- begotten through tapas,
Verily the crest-jewel of Vaidhikam.
The grand life of the great tapaswis and the celestial
treasure--,
Graced by the Lord whose hallowed throat is
Tinctured with the hue of the venom. (2771)
874. "I will hear the happenings from him who proceeded
To vanquish, in disputation, the shameless Samanas
Who sinned against glorious Tirunaavukkarasar,
And to redeem the Paandya country by the propagation
Of the way of the holy ash." Thus resolved,
He desired to depart from his city. (2772)
875. He adored the feet of the Lord enshrined in the Ark
With His Consort whose waist is slender like a tudi;
He left Sanbai and marched on hailing and worshipping
At all shrines of the Lord, on his way, and reached
The fecund country of the Paandya--
The wielder of the sharp spear. (2773)
876. The glorious Brahmin sojourned in some of the holy places
On his way and eventually reached the beauteous Madurai,
The capital of the Paandya who wore a garland of fresh
Margosa flowers, fragrant and honey-laden;
He adored at the roseate and flower-bedecked feet
Of the peerless Lord of Tiruvaalavaai in great ardour. (2774)
877. When after worship, he moved out and questioned
Those nearby about the godly child, they said:
"Here indeed is the matam, verily a red-lotus resorted
To by the devotee-throngs of the holy ash; it is here
The Lion of Kaazhi, the opener of our eyes, resides." (2775)
878. Hearing them speak thus, he came to the divine matam;
They that beheld the father of the godly child, fell
At his feet; when the peerlessly glorious divine child
Was gladly apprised of his arrival, saying:
"When did you come?", he came before him in gra_e. (2776)
879. Sivapaadahrudayar neared him adoring;
The godly child hailed his father who was poised
In the way of tapas; as the godly child beheld
His father, his thoughts hovered over the divine feet
Of the Lord of the Ark-shrine who had done
Away with the fetters causing transmigration. (2777)
880. The godly child folded his flowery hands
Before the great tapaswi, his father, and said:
"O rare tapaswi! Even when I was but a child that knew
Not aught, the great Lord of the Ark, enshrined
Beautifully with His great Consort, had graced me
With deliverance." It is thus he hymned his thoughts
In a divine decad on Pukali of fitting glory. (2778)
881. The Adept of Tamil, the wearer of a cool and fragrant
Garland of red-lotuses, hymned in grace
The divine decad beginning with the words
"Mannilnalla vannam"; by reason of the great gladness
That welled up in him and the love coursing full within,
His eyes rained tears; even thus he sang
Enquiring his father of the Merciful One. (2779)
882. He completed the divine decad; in great love
He had his father treated to sumptuous victuals;
Thus the days passed on; he then longed to adore
The Lord whose bow is a hill, at His other shrines
With serviteurs of true and burgeoning love. (2780)
883. He adored the Merciful One who, seated under
The Banyan Tree taught the Four, the Dharma;
He hailed the Lord who graced the builders of Poesy
With the true Grammar of Aka-p-porul.
He duly worshipped Him at the hour ordained
And with His leave fared forth; with the Paandya
Established in the glorious way, and his consort. (2781)
884. When they came to the outskirts of Madurai
Rich in melliferous gardens, the Paandya,
His consort and the minister rained tears
Of love that thawed their flesh; they stood
Bewildered when they thought of the divine child's parting;
Anon they fell into an inconscient swoon; witnessing this,
The divine child of gnosis graciously said:
"May you accompany me during these days
Of my pilgrimage to the holy shrines of the Lord."
Thus blessed, they followed him, and ere long,
They arrived at the Lord's Tirupparangkunram. (2782)
885. He adored and hailed the river-crested Lord; then he came
To beauteous Aappanoor and the hymned and hailed Him.
He also adored in many a shrine the Lord
That glows resplendent with the holy ash, and hymned Him
In ever-during and divine decades; the opulent lord
Of Sirapuram girt with miry fields, then in love,
Came to Tirupputthoor where abides the Lord
Whose banner sports the red-eyed Bull, and adored Him;
He was pleased to sojourn there. (2783)
886. Having worshipped and taken leave of the Supreme One
Of Tiru-p-Putthoor, the Lord who smote
With His bow the triple hostile mountainous cities,
He came to Poovanam of the Holy One-- decked with snakes
That abide in ant-hills--, and hailed
And hymned the Lord there; then he came
To Kaanapper hailed by the learned, and there adored
And hymned the Lord, in Tamil; he then adored
The Lord at Suzhiyal and came to Courtaalam
And there hailed the Lord and also
The Kurumpalaa, and then came to Nelveli
Where abides the Lord who smote Death. (2784)
887. Having adored and taken leave of the Pious One
Of Nelveli, he fared forth adoring the Lord
At His many shrines; there he sojourned and hymned
The Lord; the godly child who daily hailed the Lord
In the holy company of servitors, arrived
At Tiruviraamecchuram where Rama of lovely
And long arms-- the wielder of the puissant bow--,
Consecrated the shrine of the Lord to rid himself
Of the exceedingly great sin of killing Ravana of Lanka
Who having destroyed the Devas, reveled in joy. (2785)
888. Reaching the temple worshipped by the red-eyed Vishnu,
He prostrated on the ground before it, and rose up;
Followed by the Paandya, Mangkayarkkarasi
And the minister poised in the truthful way, he moved
Into the temple of long and beauteous threshold,
It swelling love, and completed his circumambulation;
Then he moved into the adytum; hailed by the king
The godly child _tanding and folding
His lotus-like hands in adoration, hymned the Lord. (2786)
889. Having adored and hymned Lord Siva at Setu
Unto whom the red-eyed Vishnu performed pooja,
He moved out of the shrine; he sweetly sojourned
In that town, in love; the flawlessly glorious
And great consort of the Paandya, and Kulacchiraiyaar
Who was poised in the truthful way, did away
With all types of want which beset the serviteurs
Of the brow-eyed Lord, and thus protected them
And hailed the Lord; the godly child daily hailed
The Lord and worshipped Him and sojourned
At that cool and refreshing littoral town. (2787)
890. Even as he sojourned there willingly, he hymned
And hailed the Lord-Rider of the red-eyed Bull,
Willingly abiding at the everlasting shrine
Of Tirukonamalai in Srilanka--
On all sides girt with the resounding sea--;
His thought set deeply on the roseate feet of the Lord
Of Tirukkedeecchuram of Maathottam-- the tops
Of whose mansions touch the moon--, the godly child
Who, of yore, received from the Lord
The inexhaustible kizhi, paid obeisance to Him
And hymned Him; it was thus he sojourned there
In the company of holy devotees. (2788)
891. Having adored the shrine, he desired to fare forth
Northward; so he moved into the shrine of the Lord
Whose beauteous hand holds the fire, and adored Him;
Blessed with His leave, he proceeded onward
Adoring the Lord, in His many shrines;
Crossing the limits of places washed by the sea-waves,
He came to the ineffably glorious Tiruvaadaanai
And adorned the Lord with his garlands of Tamil verse;
He that partook of the nectarean gnosis for the deliverance
Of the world then arrived at peerless Punavaayil where abides
For ever, Lord Siva whom he hailed and adored. (2789)
892. Having adored many a shrine in the Paandya realm
Where abides, in joy, the triple eyed Lord, and having made
The people follow everywhere the way of the Vedas
Which lucidly proclaim the rules, and having blessed
Everyone with lofty deliverance through the white and bright
Holy ash, the godly child who came to be born
At the city of Kaazhi for the weal of its dwellers,
Circled by the serviteurs of the triple eyed Lord,
And hailed by the Paandya of the lunar race, arrived
At Manamerkudi, the home-town of the minister. (2790)
893. As he willingly abode in that town, he adored
The Merciful One in His nearby shrines and returned
Companied with the holy devotees; the Paandya,
Mangkayarkkarasi and Kulacchiraiyaar, the holder
Of the sharp spear, hailed the resounding, ankleted
Feet of the godly child and carried out his hests;
The godly child hailing the hallowed feet
Of the crescent-crested Lord abode there in joy. (2791)
894. The godly child desired to return to the country
Of the swelling river Ponni; coming to know
Of the resolution of Mangkayarkkarasi, the Paandya
And his minister to accompany him, unable to part company
From his divine feet, the divine child addressed
Them thus: "If you agree to abide by my word, I bid you
Stay in your country fostering the way of Saivism." (2792)
895. He consoled them with fitting words when they sorely
Languished, unable to bear his separation;
They dared not disobey him and consented to his
Leaving for the Chola-country; they fell at his feet
To get leave for their departure, and stood adoring
Him-- the one born for the deliverance of the world--;
Their minds would not part from him;
The godly child adored the Lord who devoured
The dreadful venom of the sea, and was to proceed
Toward the Chola country. (2793)
896. He moved into the country made rich by the Ponni;
He adored at every shrine the Lord whose jewels
Are serpents, with the peerless serviteurs and was
Worshipfully received by the local devotees;
He adored the Lord of Tirukkalar girt
With impregnable fort-like walls; then he came
To Paataaleeccharam of the blue-throated Lord,
And hymned Him; he fared forth adoring the shrines
He had hailed earlier; thus the wearer
Of the triple sacred thread came to Mullivaaikkarai. (2794)
897. _here ran the river, deserted as it were by men,
In fury rolling down and carrying in its current
Sandal-wood, eagle-wood and teak-wood--
The produce of mountains--, and also hill-like
Heaps of flowers buzzed by bees.
As no pole that could be used to ferry a boat
Across the river could be wielded in the raging flood,
Abandoning their boats the dwellers
Of the region (ferrymen) had gone away;
The godly child, the practitioner of the Vedas,
Standing on the river-bank, witnessed this. (2795)
898. The shrine of the Lord of gods-- Kollampoothoor--,
Appeared on the other side of the river;
He beheld it and his mind already alighted there
To adore the Lord; the tethered boats stood
Abandoned by the boatmen; so the godly child caused
The servitors of the triple eyed Lord
Embark a boat and untie the fettering rope;
With his very tongue for the ferrying pole,
Standing on the boat he hymned the divine decad
Beginning with the word: "Kottam." (2796)
899. As the grace of the Lord who devoured the venom
To save the gods, plied the boat, it moved across
And reached the other bank where the Lord
Of ruddy, golden and matted hair, of Kollampoothoor
Is enshrined; to adore Him
The partaker of nectarean gnosis and the divine
Serviteurs disembarked; then in delight great
The godly child came before the divine entrance
Of the temple where abides in joy the Lord that wears
Fresh and fragrant konrai flowers. (2797)
900. He adored the tall, thresholded-tower and moved in
With the devotee-throng; he circumambulated
The resplendent shrine, came before the river-crested
Lord, adored Him and humbly praised Him thus:
"O Staanu! By plying the boat in the river
You blessed us, O Lord of grace! O Wearer of serpents
As jewels! O triple eyed Holy One who wears
The freshly-peeled hide of the tusker!" (2798)
901. He moved out of the temple and sojourned
In that town; he then desired with all his heart
To worship the Lord of the divine decad,
The inscribed leaf of which when thrown into the fire
Before the Paandya during the great contest
With the Samanas of base faith, burned not, (but coruscated),
So taking leave of the Lord after a fervent worship,
He fared forth adoring again at the shrines
Where he had hailed the Lord earlier;
Companied with the holy devotees he reached
Nallaaru hailed in all the four directions,
And came to the temple of Naadudai Naayakar. (2799)
902. Circled by the holy servitors of lasting renown
He stepped out of his pearly palanquin,
Adored the glorious entrance-tower and moved in;
He circumambulated the ever-during shrine
Of the crescent-crested Lord in joy that welled up
In him; he moved in, folding his flower hands,
Adored the Lord of munificence, and hymned
Him in a decad beginning with the words:
"Paataka melladi". Thus he hailed the Lord,
As tears cascaded from his eyes. (2800)
903. He praised the Lord thus: "In the contest
With the Samanas before the Paandya, you caused
The leaf that I dropped into the fire to shine
With fresh resplendence! You are my soul's aid
And it is You who abide at Aalavaai!
O my Father-Mother!" Then he hymned a garland
Of Tamil verse and moved out of the temple;
He sojourned there with the serviteurs who were
Poised in devotion sweet; then desiring to adore
The many shrines, the Patron of Sanbai adored
The Lord of Nallaaru and was blessed with His leave. (2801)
904. He came to Tirutthelicchery of abiding renown
And adored Lord Siva and marched on;
When he came near unto Bhothi Mangkai
Of Saakyas who knew not the righteous way,
The Saivites who came to know of his arrival
Raised a polyphonic symphony like unto the oceanic roar,
With conches, taarais and other instruments galore
Unique kaalams and cinnams blared, and to the world
Announced his advent thus:
"Behold him, the Parasamaya Kilari!" (2802)
905. The harebrained Saakyas thereupon foregathered.
When the Prince of Pukali arrived
At the outskirts of their town, by reason
Of the loud resounding caused by the serviteurs
And the soaring flouri_h of the divine trumpets,
Possessed by envy, they grew bewildered; then,
They made an angry report to their very learned leader
Buddha Nandi and other Buddhists. (2803)
906. Their cruel report on the one hand and the swelling flourish
Of cinnams that proclaimed the arrival of the godly child
On the other, simultaneously smote his ears
As though hot and sharp and smelted iron
Flowed thereinto; Buddha Nandi of flawed
And hateful heart, rose up in wrath, and circled
By the crowd of Buddhists, came before the servitors
And roared in wrath, thus: "Tis only after vanquishing me
In disputation, you can blare you triumphant instruments."(2804)
907. As thus Buddha Nandi companied with his throng,
Averted the flourish of the truly triumphant instruments
Heralding the arrival of the holy one
Of peerless wisdom, the angered devotees cast looks
Of contempt on him; convinced that if these
Be not punished, but merely endured, they would all the more
Revel in their evil, they came before the Ruby enthroned
In the palanquin inlaid with rows of the pearls, duly paid
Obeisance to him and narrated the true happenings. (2805)
908. "Becoming indeed is this intervention; we will
Expose truly the pseudo-religion,
And the certitude that is said to be behind
Their faith, contrary to truth." When thus
The Prince of Pukali spake, the devotee and
Amanuensis of his divine decades, by reason
Of the mandate of the Son ruled by the Lord,
Burst out thus with the uncontainable utterance:
"May the head of Buddha Nandi roll down
Slashed by thunder winged with lightning." (2806)
909. When the command of the Lord whose banner
Sports the Bull was thus pronounced,
Like the great thunder, the peerlessly puissant
Mantric weapon-- impossible to forfend--,
Which annihilates all troubles that beset the way
Of Saivism, by reason of the truth-laden
Pronouncement of the divine serviteur,
Rent asunder the head from the body of Buddha Nandi,
The hair-splitting logomachist that came thither;
Witnessing this the Buddhist crowds, struck with fear,
Ran helter-skelter and quailed. (2807)
910. The serviteurs of Siva who witnessed the plight
Of the Buddhists and also the head and the trunk
Of Buddha Nandi severed by the mantric weapon
Of words, came before the godly child-- the conferrer
Of triumph--, and humbly narrated
The happenings; thereupon he said: "The Lord
Has ruled even thus to quell the opposing obstruction;
So, may you all chant, "Hara, Hara,!"
Thus bidden they chanted the Lord's name
And the chanting filled the sky. (2808)
911. The Buddhists who ran away scared, stood wondering;
Once again they gathered; bewildered, they thought thus:
"Was it an act of deception? Or was it
The result of the truth of their Saivism?"
They said: "Not by flawless mantric disputation,
But by disputation through words, you should
Argue with us to establish the Truth."
Then with Caari Buddha, valiant in the way
Of their faith to lead them, they came again
To pursue the disputation. (2809)
912. When apprised of this, the heroic Lion of Sanbai
Thought that it was but good; he moved out fast, rejoicing,
And stepped out of his white and pearly palanquin;
He ascended the mantapam in a choultry, and there
Sat majestically amidst the glorious Saivites;
Then he said; "Call the Buddhists." The servitors
That stood before him, when thus bidden,
Went forth to call them. (2810)
913. They that moved out, came before the Buddhist-crowd
And said: "To proclaim the truth of your faith
In the disputation, our ever-victorious and young
Elephant-calf who is the Lord of Sanbai, the master
Of the Vedas and the sovereign of threefold Tamil,
Gladly invites you; may you come in all celerity."
Thus told, with the Buddhists who knew not
The righteous way (up till then) Caari Buddha
Hastened to the choultry mantapam. (2811)
914. When he neared the godly child with his circling
Buddhist-adherents, the peerless devotee
(Sambandha Saranaalayar) who had the head
Of Buddha Nandi pulverized, as he obstructed
T_e universal sway of the divine cinnam, hailed the feet
Of Pukali's prince of spiraling glory and addressed
Caari Buddha thus: "May you speak of your God
And your faith." Thus told, he began
His argumentation. (2812)
915. In Buddhism which posits the principle of Kshana-banga,
He gets born and dies, in all the karpas (for the deliverance
Of mankind), eventually transcends the cycle of transmigration
And remains poised in the beatitude of release.
Practising daana, tapas and yoga he come by
Inseparable and everlasting wisdom and attains
The flawless and blissful Gandha-Moksha;
For the deliverance of innumerable men and women,
From the cycle of birth and death, he, of yore, preached
The Dharma; it is indeed he whom we adore as the deity. (2813)
916. When Caari Buddha thus spoke, the devotee
Of great tapas and lofty magnificence, said:
"Well, that may the nature of the Moksha be that your God
Is said to have attained?" Then Caari Buddha
Well-versed in the Pitakas said: "The annihilation
Of the five gandhas--- rupa, vetana,
Samagngnaa, samkaara and gnaana--, is Moksha. (2814)
917. Listening to his words, the devotee iterated his words
And said: "Deeming him to be present in the consecrated
Vihara where his great idol is installed,
Ritual worship and festivals are held for his acceptance;
If your God that bore all the five gandhas
Had them clean annihilated, who is it
That receives and accepts these? Pray, tell me."
Thus questioned he began to answer as follows: (2815)
918. "With the annihilation of the pancha-gandha body
Bred by twofold deed, our god is poised in Moksha;
(So, temple, form, festival and pooja are proper)"
He said; then the devotee said: "Rid of the perceiving
Faculties like the eye and other organs
Your god stands bereft of perception."
Caari Buddha thereupon said: "Even as one that
Scandalises and kicks a slumberer who sleeps
Bereft of sin, is visited with the consequences
Of the sins one commits, they that hail our god
Who is bereft of sense perception and who is poised
In Moksha, will be rewarded." (2816)
919. The devotee that listened to his words then, said:
"Your god who is supposed to be the recipient
Of adoration will be indifferent to likes and dislikes
(As he is without the faculty to con them;) so
He canst not accept your adoration."
Then Caari Buddha subjoined: "Even as the sin of murder
Will attach to him that in wrath kills a slumberer
That sleeps dead to likes and dislikes,
Our worship too will be linked to our god." (2817)
920. The devotee met his argument thus: "As you refer
To a slumberer who sleeps bereft of the sense
Of likes and dislikes, you imply that your god too
Like him, has perceptive instruments and (embodied) life;
If it were so, he is not bereft of pancha-gandha
And is consequentially not poised in everlasting Moksha;
If perception by pancha-gandha is lost, his Moksha
Confers on him no bliss at all." (2818)
921. Stymied by the words of the devotee, Caari Buddha
Stood stricken with sorrow as his dictum
To the effect that his god was poised in Moksha
Became falsified; the devotee of the godly child
Who was like unto the nectar churned out of the sea
Of wisdom, addressing him, said: "You said
Your god attained Moksha with the perishing
Of gandhas; this is false; you said that before
Attaining Moksha he came by an omniscience
And preached the Dharma; how could he have simultaneously
Comprehended all things? If you can rightly counter this,
Our objection, we are willing to accept it." (2819)
922. "Knowledge is of two types, general and special;
Knowing all to be trees in a wood is of the former category;
Identification of each and every tree comes
From special knowledge; this is so in respect of all things;
All the felled trees may be set fire to in a heap;
Or, each felled tree can be set fire to individually;
In any event fierce fire burns them all; even so
Our ancient one could teach (us) wisdom collectively
Or individually." Thus he spoke. (2820)
923. To Caari Buddha that argu_d thus, the devotee
Replied even thus: "You likened the act of fire
To that of consciousness; know that whereas consciousness
Is without form, fire has a form; if your god
Can know not only time present but time past and future too,
And that too simultaneously, know that the fire raised
In time present (cited by you as an exemplum),
Can neither burn in time past nor future. (2821)
924. "So the omniscience of your god is hollow
Like his Moksha; the works in this connection too are
Like that." Thus he replied in the way acceptable to him.
As he had nothing further to argue, he failed
In the disputation; having vanquished him, the devotee
Fell at the flower-feet of the Prince of Pukali;
The Buddhists too having lost faith
In their faith fell at his feet. (2822)
925. Thus the devotee competently explicated
That the truths of the Buddhists solely grounded
On Buddhi, are not true; addressing the dull ones
The godly child, the expounder of the deathless
And glorious Vedas, Aagamas and the innumerable
Scriptures that stem therefrom, said: "Barring
Saivism there is nought else." The Buddhists
That became clarified in their mind-heart
Neared the sacred Brahmin-child of Sanbai
And adored his roseate feet. (2823)
926. As the benign look of the Prince of Kaazhi
Rained grace on them, cured clean of nescience
They fell down prostrate before him and rose up
As Saivites; celestial flowers rained everywhere;
He graced them with the knowledge that the immobile
And the mobile are both Saivam.
Then the Prince of Sanbai desiring to adore at
The shrines of Siva, fared forth and came
To the outskirts of Tirukkadavoor. (2824)
927. Well-received by the serviteurs of the town
The godly child went into the town; he haild
The Lord's feet decked with resounding anklets,
The Lord who kicked Death that came to claim
The lives of men, to death; as he sojourned there
One day he asked the servitors thus: "In what town
Does Vaakisar-- the great saint--, abide at present?" (2825)
928. The devotees adored his feet, stood up
And told him that Arasu ruled by the Lord, abode
At Tiruppoonthurutthi girt with the river Cauvery
Of swelling water; they also told
Of his adoration, service and devotion to the Lord
And of his spiritually resplendent sojourn there. (2826)
929. When he heard the serviteurs speak thus,
A peerlessly great desire to behold Arasu
Owned by the Lord, welled up in him; he adored
The ankleted feet of the blue-throated Lord
And was blessed with His gracious leave;
Then the ineffably glorious and divine child
Of Pukali marched onward. (2827)
930. He traveled on the southern bank of the Cauvery
Of immense flood, abutting spacious and great
Gardens where burgeoned flowers of fragrance;
On his way he adored gladly at the shrines
Where the brow-eyed Lord abides in joy;
The Prince of Sanbai moved onward with them,
The loving serviteurs, to meet Tirunaavukkarasar. (2828)
931. Vaakisar heard of the great tidings that he,
The crest-jewel of the Brahmins, was nearing
Poonthurutthi; he thought thus: "It is indeed
The fruit of the tapas wrought by us in our
Previous births that enable us now to receive
And adore him that truly owns us." Forthwith
His countenance bloomed in joy; so too his heart. (2829)
932. Fired by a great desire he resolved thus: "Before him
Will I go and pay obeisance." Then adoring the hallowed feet
Of the river-crested Lord, he moved out of the town
And came towards him-- the Annihilator of alien faiths--,
And the ripe devotees of great tapas. (2830)
933. When they heard the clarion call of the divine cinnams,
From all the four directions, in great love,
Devotees came and thronged round the godly child;
Without being seen by him, Arasu fell on the ground
And adored him; his heart melted and his mind, in love,
Soared aloft; it was thus he melted into the devotee-throng.(2831)
934. With the palanquin-bearers, Vaakeesar bore
The beauteous and pearly litter of the Prince
Of munificent Pukali and moved on in great delight;
Then, so_ething (strange and) different occurred
In Tirugnaanasambandhar's buddhi; so he spake thus: (2832)
935. "Where indeed is Appar now?" When he spake thus,
The ineffably glorious Tirunaavukkarasar said:
"As I had wrought incomparable tapas, I am now
Blessed with the beatitude of bearing
Your feet; behold, I stand redeemed." (2833)
936. Hearing the words of Appar, stricken with fear,
Down he descended, saying: "Is this the way that you
Should grace me?" The godly child adored him.
Then he whose tongue for ever articulates pious words
Said: "What else will become the glory
Of Tirugnaanasambandhar?" This said, Appar adored the child.(2834)
937. Beholding this, the serviteurs that stood thronging thick,
Fell prostrate on the ground and rose up;
They folded their hands above their heads, and felt
Blessed and filled with delight; with one voice
They said: "Blessed to adore these two, we stand
Delivered from the sunken state of our embodiment."
They raised an uproar which tore the welkin. (2835)
938. Tirugnaanasambandhar in spiraling love embraced
Tirunaavukkarasar who adored the fragrant
Flower-feet of the godly child, and, walked with him;
It was thus the godly child reached Tiru-p-poonthurutthi
Where abides in joy the Lord in whose crest courses
The billowy Ganga. (2836)
939. The godly child who moved On, in the company
Of holy devotees, first adored the tower of the temple
Where is enshrined the Lord whose mount is the Bull;
He moved into the temple with the serviteurs who were
For ever free from troubles, adoring the Lord;
He circumambulated the shrine in bone-melting love,
Came before the presence of the Lord, hailed Him,
Paid obeisance to Him and adored Him. (2837)
940. Having humbly hailed Lord Poyyili, he moved out;
Surrounded by the flawless and glorious devotees
Of the Lord of ruddy matted hair, at the entrance
Of the temple, the two that came to be born
For the redemption of the world (came out
Of he temple) and gladly abode in that town. (2838)
941. The unique Sovereign of Speech enquired the Prince
Of munificent Pukali of his visit to and return
From the Paandya country; the godly child
Who is the Lord of Tamil poesy and whose holy lips
Contain the ineffable Vedas of wisdom,
Narrated to him all the happenings. (2839)
942. He that, of yore, reached ashore with a stone for his float,
Adoring the feet of the martial Bull of the Kauniyas
Of Kaazhi, said: "For the great crop of blessed servitorship
To flourish loftily, you indeed are its circling
And protective fence," This said, he again adored him. (2840)
943. The godly child too adored him; he then narrated to him
Of the true and great loftiness of the Paandya Queen
Whose fame was immense like a flood, and the servitorship
Of Kulacchiraiyaar, and abode there in delight great. (2841)
944. Of his gift everlasting life and the holy ash to the Paandya,
Of his loving kindness to her-- a swan on red lotus--, and the
minister,
And of his establishment of the pure and perfect and Vedic way
Ever-glorious Vaakeesar hear; his mind revelled in joy. (2842)
945. The great Sovereign of Speech told the wearer
Of the sacred thread of his pilgrimage to Tondai-Nadu,
His visit to Ekaamparam in ever-glorious Kaanchi
Where abides the Opulent One and of his adoration
Of His ankleted feet; when the godly child heard of these,
He desired to proceed thither to adore the Lord. (2843)
946. The godly child adored the Lord and abode in joy
At the sacred matam of Arasu; one day as thus
He sojourned there hailing the crescent-crested Lord
With his heart inseparable from His feet... (2844)
947. Vaakisar, the great saint, felt greatly impelled
By a desire to adore the ankleted feet of the Lord
Whose waist-cord is a snake and who abides in joy
In everlasting Tiruvaalavaai; the godly child was possessed
By a great longing to proceed to Pukali. (2845)
948. He moved into the shrine of the Holy One
Of Poonthurutthi, adored Him, took leave of Him and moved
Out of temple; then with the loving _onsent
Of Tirunaavukkarasar, the glorious and godly child
Fared forth with innumerable devotees. (2846)
949. He crossed the river Ponni and (first) came to ever-during
Tiruneitthaanam and (then) to Tiruvaiyaru,
Both situate on its northern bank and there adored
The Lord; he adorned Him with hymnal garlands
Of Tamil verse and celebrated His glory;
Then he came to Tiruppazhanam of the Lord-Dancer. (2847)
950. He adored the Lord whose mount is the red-eyed Bull
At Tiruppazhanam and in soaring love adored at
All other shrines also where he had hailed the Lord earlier;
He sojourned there and then he that was graced
To partake of the breast-milk of the daughter
Of Himavant the unique, eventually reached
The outskirts of the city of Sanbai. (2848)
951. Hearing of the coming of the godly child who
Did away with the evil of Jainism in the Paandya realm
And caused its citizens to wear the holy ash,
The Brahmins well-versed in the great Vedas, who were aching
For a long time to adore him, rose up in great ardour
And came forward to receive him, chanting the Vedas. (2849)
952. When thus the Brahmins came to receive him, the Prince
Of Pukali descended from his palanquin of pearls serene,
And walked towards them; as the temple of the Lord
Of the divine Ark, appeared before him, folding his hands
Which were like fresh, blooming flowers, and adoring the Lord
He came to the beauteous tower of the shrine that, of yore.
Floated above the great Deluge at the end of the worlds.(2850)
953. He prostrated on the ground with the eight parts of his body
Touching the earth; then he moved in; with his hands
Folded in adoration above his head and in spiraling
Devotion he circumambulated the shrine; he bowed
Before the divine presence and hailed it; he adored
And hailed it; he adored the long and vast and sacred Ark
By the grace of the Lord and ascended the hill;
Thither he adored the flower-feet
Of the Lord concorporate with His Consort. (2851)
954. The hair on his thrilled body stood erect;
His eyes-- blessed with darshan--, were delighted;
Bliss flooded in his sacred bosom and overflowed;
He thus hailed and adored the Lord; then he hymned
Joyously the decad of Tiruviyamakam beginning
With the words: "Utrumai Servathu," and sang His praise thus:
"In the assembly of the Paandya, He graced me with victory;
He caused the palm-leaf to swim against the current;
Gracious indeed are the acts of the Lord-God." (2852)
955. At its close he sealed the divine decad with his blessing;
He hailed the eternal Lord of the Ark enshrined
With His Consort of beautiful, Kacchu-covered breasts;
He folded his hands in adoration and moved out, blessed
With divine grace in full and sweet measure;
Having adored the divine shrine wrought with beauty,
He came to the entrance-tower and adored it. (2853)
956. Thither came his Father and adored and joined him;
The godly child, verily the Lion of Sanbai
Adoring the divine entrance girt with the hoary walls
Moved out into the street where, on either side,
Women with blooming flowers on their hair, hailed him
In loving devotion, with auspicious words; he graced them
That greeted him in love, and came
Before the threshold of his holy house. (2854)
957. Tirugnaanasambandhar who thus came to Pukali
Girt with gardens of melliferous flowers,
Gave gracious leave to Tiruneelakanta, the great Paanar,
And his wife, to depart for their abode; as he moved
Into his house, rows of women whose hair was
Dark like the black sand, stepped forward to received him
Holding in their hands lighted lamps. (2855)
958. His mother that hailed from the clan of great and rare
Brahmins, came before him and adored his feet;
He thereupon set his mind on the feet of the Mother
Enshrined in the great and vast and holy Ark,
And adored Her; in abiding joy he abode there
And hailed the feet of the Lord, hymning Him
In many a divine decad of sweet and swelling melody. (2856)
959. He duly hailed the Lord that holds in His throat
The great blue venom, during all the ho_rs of worship;
He abode there many days in the company
Of holy devotees; then, there arose in his heart
A divine desire to adore the beauteous form of Ekampar
Who grew lithe when His Consort embraced Him close. (2857)
960. He graciously spake to his devotees thus:
"We will proceed to Tondai-Nadu and adore the Lord
In all His shrines where He abides in joy."
He was blessed with the leave of Tonipuram's Lord--
Unknowable even to gods--, at the propitious hour;
As he, circled by the devotees was about to fare forth
He spake thus to his father who rose up to accompany him:(2858)
961. "O father, do not accompany us; be pleased to abide
Here to foster the sacrificial fire and hail the Lord
Whose matted hair is coral-hued." He then gave
Leave to the great and true devotees who desired
To abide there, to so abide, and proceeded
Onward, adoring the peerless Lord in His shrines
On his way, in melting love. (2859)
962. He adored and hailed the Divine Dance at the hoary city
Of Tillai of immense wealth; he hymned
The Lord's shrine at Tirutthinainakar where he was
Received by innumerable devotees; he reached
Tirumaanikuzhi in the company of the holy serviteurs
Of enduring renown, and hailed the Lord there;
Then he came to Tiruppaathirippuliyoor of the Lord
Whose matted hair is long and dense. (2860)
963. He adored the feet of the Lord Protector of the great
Kanni-Maavanam and hymned a decad in which he unfolded
How the Lord was pleased to grace (Mangana) muni
Cursed to become a hare with bent feet;
He came to Tiruvadukoor girt with long
Stretches of gardens, and there adored the Lord;
Then he came to Tiruvakkarai of the Lord of plaited hair.(2861)
964. He adored the Lord of Tiruvakkarai and sojourned there;
Thence he came to Irumpaimaakaalam where abides
The Lord whose hue is like the ruddy sky, adored the Lord
And anon returned; then cheerfully received by great throngs
Of devotees at the outskirts, he came toward the Lord's shrine
Of Atikai Veerattam of glorious and manifold wealth,
Adoring Him as he moved on. (2862)
965. To him who was hastening to reach Veerattam
Where is enshrined the Primal Lord, the Lord revealed
His sacred dance attended by the singing Bhoothas;
The Brahmin-child well versed in the Vedas bowed
In obeisance; in truthful consciousness and melting love
He hymned a flawless and musical decad beginning
With the words: "Kuntai-k-kurall Bhootham." (2863)
966. He sang and hailed the Lord in psalms of music;
He adored Him; companied with the devotees there
He sojourned; then taking leave of Him after adoring
The pure One, the holy Brahmin-child that hailed
From Sirapuram arrived at Tiruvaamaatthoor
Where the merciful One whose crest holds the serpent (2864)
967. Reaching the shrine in love and joy, he hailed the feet
Of the Lord of Tiruvaamaatthoor that wears
The beauteous and golden blooms of konrai
And vanni; he hymned the truthful and tuneful decad
Beginning with the words: "Kunra vaar silai,"
And adored Him, poised in sweet devotion;
Then he came to the city of Tirukkovaloor. (2865)
968. Bowing at the resounding, ankleted feet of the Lord
Of Koval Veerattam, he proceeded to Araianinalloor
Whose Lord joyously gets Himself bathed in pancha-kavya;
He that hails the Lord in chaste Tamil, then in grace,
Made manifest the loving loftiness of the servitors
That magnify and hail the glory of the Lord. (2866)
969. Having hymned his eternally glorious decad
On the Lord, the godly child circumambulated the hill
Of Tiruvaraianinalloor where the Lord who is concorporate
With his Consort of beauteous, kacchu-covered breasts, abides;
Thence when the serviteurs pointed out to him
Tiruvannaamalai girt with gardens over which clouds
Sail, and which is daily adored by the great devotees
Of this earth and the Devas too, he beheld it. (2867)
970. From there, to him Tiruvannamalai looked like
The very form of the god of gods; with his eyes
He drank in the beatific form and with his hands
He adored it; impelled by a great and melti_g love
Hy hymned the decad which began thus:
"Unnaamulai Umaiyaall" Then with the devotees
He arrived at Tiruvannaamalai whose Lord
Wears on His crest the lucid flood. (2868)
971. As he neared the city he prostrated on the ground
And adored the Lord, rose up in soaring joy, crowned
With the lotus-feet of the Lord who for ever abides
Willingly in that hill; he stood thrilled in every pore
Of his body; from his eyes cascaded tears of joy. (2869)
972. As he hailed the ankleted feet of the Primal Lord
And joyously sojourned there, he hailed the Lord
Of Bhoothas with a divine decad beginning with the words:
"Poovaar malar." In joy he continued his sojourn
In that holy hill; then he desired to worship the Lord--
The Singer of Vedic hymns--, in His other shrines. (2870)
973. By the grace of the Lord who shares His Consort
In His frame, he hailed the Lord, and was blessed
With His leave to depart; he proceeded northward,
And on his way adored at the many shrines of the Lord
Whose mount is the red-eyed Bull, the lord of Pukali
Crossed beautiful hills and forests and arrived
At the crescent-crested Lord's Tiruvotthoor in Tondai-Nadu.(2871)
974. At Tiruvotthoor the Lord, of yore, instructed
The Devas and munis in the Vedas
When the Adept of Tamil from flawless Sanbai
Neared the town the serviteurs in great delight
Decked the town with plantains and toranas;
They set rows of blazing lamps everywhere
They kept pots filled with holy and fragrant water;
Scattering flowers and puffed rice and gold-dust
They went forth to greet and hail him. (2872)
975. The Prince of Sanbai stepped out of his litter
Of serene pearls; circled by the devoted servitors
He circumambulated the beauteous and immense walls
Which girding the Lord's temple tower soared
Into the sky; impelled by a pious desire, he fell
Down prostrate on the ground, rose up and then
Moved into the shrine. (2873)
978. He came before the divine presence of the Lord--
The Wearer of the tusker's hide, the Consort
Of Uma and the import of the Vedas--, and adored Him,
As it was given to him to adore the feet of the Lord
Inaccessible to Vishnu and Brahma; his eyes rained
Tears of joy and his hands folded in adoration. (2874)
977. He adored the Lord, fell prostrate before Him
And rose up hailing Him; he hymned Him in garlands
Of verse, and blessed with the grace of Him who is
Omneity, moved out; he sojourned in that town
Adoring the First One during all the hours
Of worship; (while so) a servitor came before him
And weeping, told him of an encounter with the Samanas. (2875)
978. "All the palmyra trees reared by me--a servitor
Of the Lord who sports the fire on His hand--,
Grow tall piercing the clouds; however all of them
Are of the male specie and yield no fruit at all;
Beholding this the Samanas pejoratively question me
Thus: "Is there a way at all for your trees
To yield fruit?" They jeer at me and put me to shame;
I pray that you be pleased to put an end
To their mockery and derision." Thus he spake. (2876)
979. Conning the true nature of his servitorship, the godly child
Took pity on him; he moved in all celerity
To the Lord's temple impelled by a great desire
And fell at the feet of the Lord who wears
In His crest the snake and the moon which abide there
In amity; he invoked the Lord's mercy and hymned
Gracefully and tunefully a divine decad. (2877)
980. The lofty and sublime stanza that concluded
The decad, contained these truthful words:
"By the grace of the Lord, the male palmyra trees
Will yield bunches of tender-fruit."
So the male trees that stood thick turned into
Female palmyras and stood laden with bunches
Of tender fruit; beholders stood struck with wonder. (2878)
981. With that last stanza of benediction he concluded
The decad; thus he straightway fulfilled the wish
Of the devotee who, by the grace of God, witnessed
The metamorphosis of the male palmyras into fruit-bearing
Female trees; the godly child abode in joy
In that town, adored by that rejoicing devotee. (287_)
982. Witnessing the marvelous act of the godly child who
Did away with the evil of Jainism in the Paandya realm,
The Samanas, struck with wonder, quit that town;
Some of them that held in their hands the water-jars,
Saying: "Of what avail are these?" smote them to pieces.
They affirmed: "The supreme Lord is He whose body
Is of the golden hue, whose hair is matted and whose
Banner sports the Bull." Thus they hailed Lord Siva. (2880)
983. As the Palmyra trees came to be re-born
By the benedictory words of the godly child,
Rid of their fettering paasa and consequentially
Of all future embodiment, they at the end
Of their ordained life as palmyras attained
To the beatitude of Sivam; if this be so, can
The true state of the grace of the munificent
And divine child be contained within bounds? (2881)
984. Adoring there the Lord of the celestials,
And blessed with His leave, he moved out;
On his way he adored the Lord endowed
With the dancing serpent and the swelling Ganga
In His crest, in His many shrines; he came
To Maakaral girt with fields and there adored
The Lord who is concorporate with His Consort,
And who willingly abides there; then he came
Near unto Kurangkanilmuttam girt with waters
Full of fragrant flowers. (2882)
985. Having reached Kurangkanilmuttam of the Primal Lord
He hailed and adored the Lord there; then hailed
And encircled by servitors poised in piety
The kauniya par excellence that hailed
From peerless Sanbai for the flourishing of the Vedas
And the way of Saivism, reached the outskirts of Kaanchi
Girt with fort-like walls, where abides everlastingly
The Lord who shares in His form His Consort. (2883)
986. The dwellers of the greatly renowned Kaanchi
And servitors poised in truth, by reason
Of the advent of the Prince of Sanbai near unto Kaanchi
Grew glad; in joy they decked the streets of the city
With a forest of areca bunches, plantain trees
And beauteous toranas. (2884)
987. In the streets where streamers wafted in rows
Beside the pials, in the pandals decorated
With fragrant flower-garlands, men and women
Gathered, holding pots filled with fragrant water
And flawless lamps of gold burning bright; devotees who
By their piety brighten the earth, also thronged there. (2885)
988. Garlanded women dance; loving servitors sang;
With these sounds, the music of chanted Vedas mingled
And rose up; in delightful uproar and in great love
The dwellers of Kaanchi fared forth and came
Beyond the hoary fort-like walls and adored the servitor-throng . (2886)
989. When the devotees came before the Prince of Sanbai,
He descended from his palanquin and paid obeisance to them,
Poised in servitorship; witnessing this, the devotees
That cause the increase of devotion, hailed him
With the words "Hara, Hara!" This divine sound pervaded
The world; they also fell prostrate before him, rose up
And raised a joyous uproar that smote the sky. (2887)
990. The Prince of ever-glorious Sanbai moved into the tall
And sky-high walled entranced of they city
With the devotees who blazed with the beauty
Of the holy ash; they were filled with devotion;
The rows of devotees that had gathered there in love,
To have his darshan, folded their hands
Above their heads in adoration. (2888)
991. From the spacious streets uprose the joyous din
Of the thronging devotees; carp-eyed women
And men of devotion rained on either side
Of the streets, flowers mixed with gold dust,
And hailed him with apt auspicious words. (2889)
992. Thus, to the rejoicing of all, the godly child moved on, bowing
At all the shrines of the Lord whose crown is wrought
Of matted and plaited hair; eventually he came before
The royal temple of Him who was pleased with the aeviternal pooja
Of the divine Daughter of the Monarch of mountains. (2890)
993. Beholding the temple-entrance of Lord Kampa Vaanar,
He folded his hands above his head in adoration;
He bowed before the temple-tower that rose up into the sky;
He moved in and circumambulated the beauteous court
With th_ devotees; then the godly child that came to be born
For the deliverance of the world, prayed fervently to the
Lord. (2891)
994. The Prince of Kauniya came before Lord Kampar
Whose divine body grew lithe when the liana-like
Daughter of the Monarch of mountains embraced
Him close; when he adored Him, tears cascaded
From his eyes and the hair on his thrilled body
Stood erect; impelled by a great love that welled up
In his mind, he fell prostrate before the Lord. (2292)
995. He prostrated before Him, again and again, and rose up;
His lotus-hands folded in worship; his visage
Burgeoned bright; with his lustrous lips, for the redemption
Of the world, he sang he decad that oped with the word:
"Maraiyaan;" in melting love that would even melt his bones
He tunefully sang the decad set to Aadi thaalam. (2893)
996. He sang; he bowed before Him; he danced in love
The dance of bliss; his mind melted; he folded his hands
Above his head; thus, even thus was he,
The divine child of the Lord who is unknown to the Two
That quested after Him as a boar and as a swan. (2894)
997. His lips rained sevenfold music; be reason of the love
Bred in his mind, his eyes rained tears profusely;
The godly child of great Pukali--tossed about
By the flood of inly melting love
And imbibed with consciousness true--,
Hailed Him that grew lithe when Uma embraced Him,
And came out. (2895)
998. Coming out of the shrine he came to the matam
Arranged for his stay, in the holy company
Of devotees; the godly child who was the recipient
Of gnosis--rare to come by--, dispensed it
To the world for its deliverance; adoring the Lord
With a love that knows no forgetfulness, he gladly
Abode at the matam; then he came to Kamakkottam
Of immense spiritual wealth, and adored it
Where abides Uma fostering all dharma. (2896)
999. At the feet of the resplendent Lord enshrined
In Tiruvekampam, he adored without fail during all
The hours of pooja, in melting love; he adorned
The Lord with garlands of beauteous Tiruviyamakam,
Ever-glorious Tiruvirukku-k-kural and other
Divine decads of ever-crescent music. (2897)
1000. He came to the shrine of Kacchi-Neri-k-Kaaraikkaadu
Dight with ever-during gardens and hymned the twin
Flower-feet of the Lord who wears the wreath
Of a crescent on His crest; he hailed the Lord
At Kacchi Anekatangkaavatham where the Lord-Dancer
Abides in love; he passed his days hailing and adoring
The many divine shrines that were nearby. (2898)
1001. Companied joyously with the devotees, he went
Beyond Kaanchi hailed by men in all eight
Directions, and adored the Lord whose throat
Was tinged black when he devoured, of yore,
The venom, at Metrali and other shrines
And returned to Kaanchi which he adored
In spiraling love, abiding there in joy. (2899)
1002. He that thus abode adoring the Merciful One
In joy, took His leave, travelled
On the southern bank of the ineffably glorious
River Paali, and adored the blue-throated Lord
At Tirumaalperu in great delight; he adorned
The Lord that destroyed the triple hostile cities
With garlands of Tamil verse. (2900)
1003. Blessed with the gracious leave of the Lord
Of Tirumaalperu, he came to Tiruvallam
And there adored the Lord who could not be seen
By the dark-hued Vishnu that quested after Him
In the form of a boar; the Lord blessed him
As the ever-young Bull to bear Him.
He adorned his Lord with an immense garlands of verse. (2901)
1004. He hailed the feet of the Lord unknowable
To Vishnu, in His many shrines in that region
And marched on; he worshipped at the Lord's shrines
North of the swelling river Paali, and arrived
At Ilampaiyankottoor, adorned the Lord there,
And hymned Him, the Rider of the Bull, in divine decads.(2902)
1005. Companied with divine devotees he came to Tiruvirkolam
And adorned the Lord; he hailed Him
In a verse-garland of incarnate truth, celebrating
His victory-- the burning of the triple hostile cities;
Then the master of blessed Pukali came to Takkolam
And adored the Lord that abides _n joy at Tiruvooral. (2903)
1006. He adored and hailed the Lord again and again;
With flawless and splendorous and melodious
Verse-garlands of Tamil he adorned the Lord who,
Gratified with the worship of the flawless tapaswi
Samvantana, the younger brother of the celestial guru,
Abode there; then blessed with the leave of the Creator of all
The Adept of Tamil marched on. (2904)
1007. In abiding love he hailed the many shrines
Of the Lord who wields the mountain as His great bow;
Then companied with the glorious and divine
Devotees, the Patron of Poontharaai--rich in beauteous
And golden mansions--, neared Pazhayanoor Tiruvaalangkaadu.(2905)
1008. "In her life on earth, witnessed straight by all the men
Of the world and praised by the dwellers
Of the seven worlds, the Mother of Kaaraikkaal
That rules us, measured her way with her head
To this Tiruvaalangkaadu." Thus thinking,
And afraid to tread and enter His Lord's hoary town,
The Crest-jewel of the dwellers of Sanbai
Proceeded to a bountiful place near that town
Where abide holy ones who swerve not from the righteous way
And there spent the night in slumber. (2906)
1009. At midnight the Lord of Aalavanam appeared in his dream
And said: "Did you forget to hail us in hymns?"
Then the prince of Pukali who was born to dispel
The darkness of the world, adored even in that state
And woke up at midnight and again hailed the mercy
Of the Lord who devoured the venom of the sea, and hymned
A decad in love that melted this very frame. (2907)
1010. In the decad beginning with the words: "Tunja Varuvaarum"
Which he sang tunefully in keeping with the chanting
Of the resounding Veda, he celebrated the history
Of the flawless and just way by which the Velaalas
Of Pazhayanoor stood by their plighted word;
In the concluding stanza, he sang: "This indeed is
The grace of the Lord who peeled off the hide of the dark
Tusker." He hailed His glory; thus the godly child
Born for the deliverance of the world, sang in fitting melody
His decad in the hoary, musical mode of Panjuram. (2908)
1011. Thus he adored the Lord in an ever-during decad;
When the servitors came unto him when the long night
Ended and the day broke, he narrated to them
Howa the Lord of Tiruvaalangkaadu blessed him
At midnight; he once again gladly sang the decad
And hailed the Lord; he adored that holy town where
Abide the glorious ones, and came toward Tiruppaasoor. (2909)
1012. Received by the dwellers of that bountiful town, he entered
Tiruppaasoor; he joyously circumambulated the shrine
Of the Holy One whose left half is the daughter of the Monarch
Of mountains-- the Holy one that there abides
In a bamboo--, he bowed and prostrated before Him
And rose up; the hair on his thrilled body stood
Erect; he hymned Him whose form is grace and mercy
In a musical decad which oped thus: "Cintai itaiyaar." (2910)
1013. Having melodised and ever-during decad and thus hailed
The Lord, he adored Him and sojourned there; he worshipped
At the nearby shrines beginning with Venpaakkam whose Lord
Wears the pigngnakam; his thought then hovered
On the hunter, the first among devotees-- Kannappa Naayanaar--,
Who with his mouthful of water performed the ablutions
Of the Lord, impelled by his ever-growing devotion.
So, in great love he proceeded towards the lustrous hill
If Kaalatthi, to hail it. (2911)
1014. In great love and companied with the devotees, he crossed
The country enriched by the soft flow of the river Paali;
He reached the hardy and dense tracks of hills
And jungles, and came to cloud-capped Tirukkaarikarai
Where abides the triple-eyed Lord of gods of lustrous frame,
Holding a trident and a skull in his hands;
The Prince of Sanbai then moved into the shrine,
Hailed and adored the Lord and gladly sojourned
In that town with the serviteurs of the Holy Ash. (2912)
1015. Having hailed the Lord's Tirukkaarikarai he marched
Onward; from the sides of the innumerable mountains
Many rows of waterfalls flowed down rolling into their spray
Gems and go_d; these lofty mountains looked as if
They would, endowed with wings, fly aloft to battle
Against Indra-- the celestial king of heroic
And resounding anklet--, who, of yore,
Sheared their wings with his thunderbolt.
The godly child passed through such mountainous tracks. (2913)
1016. The throngs of tapaswi-serviteurs marched onward;
The beauteous cinnams inlaid with pearls raised
Innumerable ripples of sound; when thus the lord
Of Sanbai who was like unto a sea of holy ash,
Marched on, the flawless and divine cinnams blared
Again and again in ever-increasing sound, announcing
Thus: "Behold the coming of Tirugnaanasambandhan!"
When their ears were filled with this sound, the beasts
(Rid of their evil nature) gathered near them
With their thoughts solely bent on well-being. (2914)
1017. The Prince of Sanbai crossed many a forest--
Where Kannappar by whose birth the clan
Of hunters came to be hailed the world over,
Trod on neat's leather and hunted of yore,
In long stretches of jungles the trees of which
Hid the heavens with their tops--,
Thick underwoods and numberless shrines
Frequented by the Devas for their adoration,
And reached the divine hill of Tirukkaalatthi. (2915)
1018. The divine devotees of Tirukkaalatthi whose Lord
Wields as bow the ruddy and golden mountain,
Thronged there as the divine child that had partaken
Of the nectarean gnosis-- the breast milk
Of the liana-like Daughter of Himavant--,
Arrived thither; so too the saints of dense matted hair,
Kaapalikas, Saivites of different schools,
Foresters, lofty and sublime tapaswis and dwellers
Of that region arrived and gathered there
Gladly to receive the godly child. (2916)
1019. The splendour of the holy ash pervading all
The directions, when they moved onward, convinced them
That Siva-loka had come to be established on earth.
The Master of the Vedas stepped out of his lustrous
Litter wrought of pearls, and paid obeisance to them;
Thereupon the great and unswerving servitor-throngs
Hailed and adored him and chanted: "Hara, Hara!"
This sound filled the sky; then the Adept of Tamil
Of ubiquitous renown asked them: "Which indeed is
The hallowed hill of Tirukkaalatthi in this range of hills?"(2917)
1020. Then the great tapaswis that came to greet him,
Bowed before him and spake humbly thus:
"O Life of the Vedas! O Crest-jewel of Saivism!
The hill before you is the holy hill where
Kaalan the serpent and an elephant
In hostile rivalry adored of yore, the Lord
That abides here in His majesty; this indeed
Is the hill of Kaalatthi of endless renown!"
Thus told, he fell prostrate on the ground,
Rose up and folded his hands in adoration;
As great delight welled up in him, singing
The decad which begins with the words:
"Vaanavarkal taanavarkal" patterned
In Tiruviraakam, he proceeded onward. (2918)
1021. In the sweet decad of perfect mode and melody
That he sang, he celebrated the divine servitorship
Of Tirukkannappar; circled by the hailing throng
Of great tapaswi-devotees, he came to the bank
Of the river Ponmukhali and adored it; then on all sides
Surrounded by the rare tapaswis, the child ruled
By the Lord, came to the foot of the hill where is
Enshrined the Lord-- the spiritual panacea--, unknown
To Vishnu and Brahma and prostrated on the ground. (2919)
1022. He rose up and ascended the great mountain-steps
Adoring the holy hill; he felt blessed; before
The entrance decked with bells where Devas thronged,
He paid obeisance; he moved in, circumambulated
The shrine, came before the presence of the Lord,
Folded his hands above his head, fell prostrate
On the floor and rose up; he beheld (the idol of)
Kannappar-- the lord of hunters, the incarnation
Of Truth--, there standing as an exemplum
Of the beatitude gained by the adoration
Of the Lord, and fell at his feet. (2920)
1023. As he beheld simultaneously in one and the same place
In his mind-heart the clear form of true Love
And the Holy Lord of ruddy matted hair where
Courses the Ganga--the Lord with an eye of fire
_In His forehead--, enshrined in that love,
His loving devotion which grew more and more
Began to pervade quick like a flood that flows
Amain downward; the partaker of nectarean gnosis
That was fed to him from a cup of ruddy gold
By the liana-like Daughter of Himavant-the King
Of auric mountain--again and yet again
Fell prostrate on the floor in ecstatic adoration. (2921)
1024. From his lotus-eyes cascaded tears; he stood there
And sang a divine decad that for ever fosters
The Lord's glory; the great love and joy that abode
In him, as it were, tethered him there; so he stood
There poised in the beatitude of adoration
For a long time; then he moved out to the foot
Of the hill of Kaalatthi where abides the Lord
Unknowable to Vishnu and Brahma, and adored Him;
Then he proceeded to the holy matam which the servitors
Pointed out to him and there the Prince of Pukali stayed,
in joy. (2922)
1025. The Prince and Patron of Sanbai girt with gardens
Rich in flowers, during all the hours of pooja,
Hymned and adored the Lord-- who is not to be
Comprehended by any one, the Lord who owns all
The seven worlds, the Lord who is the God of countless Devas,
The Lord who is the Honey of Piety--, enshrined
In Tirukkaalatthi; he hailed His beauty and drank in
His majesty and thus throve in the town
Of splendid, spiritual culture. (2923)
1026. As Tamil held no sway over the regions to the north
And the west of that realm, he would not go
Thither; even as he hymned the Lord in all His shrines
(In Tamil Naadu) that he visited, he hailed
And hymned from there the Lord of Kailaas
Enshrined with His Consort in the north, adored
By the ethereal lords; he also hailed and hymned
In a divine decad Tirukkettaram girt with tanks of
red lotuses. (2924)
1027. He gladly hymned of Gokarnam where abides in joy.
The Lord who kicked Death to death; he sang
The glory of spiritually lovely Tirupparuppatham;
He hailed in a decad Indraneela Paruppatham
Whose Lord is the Rider of the Bull; he also composed
Several garlands in verse, celebrating the famous shrines
Of the Lord; thus the great one of Pukali in great joy
Abode at that town companied with the servitors
That glowed resplendent with the holy ash. (2925)
1028. He adored the Lord abiding at Tirukkaalatthi
Hailed as the Kailaas of the South; he was impelled
By a desire to adore the Lord of Tiruvotriyoor
Situate near the beach of the billowy sea;
The Adept of Tamil dulcet, blessed with the Lord's leave
Hymned melodiously a decad in which he declared
Thus: "Entaiyaar inaiyati en manattha."
In this decad he hailed Ponmukhali which flowed, rolling
In its current gold and pearl; thus singing he moved on.(2926)
1029. He that was born for the flourishing of the Vedas,
Surrounded by holy servitors of everlasting glory,
Crossed hills, forests and towns where he had
Adored before; he also crossed other towns and shrines
Hailing and adoring the Lord; eventually the opulent one
That had partaken of ambrosial gnosis, arrived
At the crescent-crested Lord's shrine
Of Tiruverkaadu on the northern bank of the river Paali
That flowed rolling in its current many a gem
And gold, eaglewood and sandalwood and other trees. (2927)
1030. He entered the beauteous temple of Tiruverkaadu
Where abides the Lord of ruddy splendour, and hailed
And hymned Him; then he came to Valithaayam
And adored its Lord who destroyed the triple cities
Of the demon-foes and hymned Him in a decad;
When he moved onward to adore the Lord-Rider
Of the beautiful Bull in His Otriyoor, and arrived
At its outskirts, devotees blessed with everlasting life
And dwellers of that great town, came forth to greet him.(2928)
1031. As the great throng of serviteurs came adoring him
He paid them obeisance in return, and stepped out
Of his litter; then he sang the decad beginning
With the world: "Vitaiyavan"; he came to the ever-during
Tower of the temple where the blue-throated Lord
Willingly abides, and prostrated before it;
He concluded the decad and sealed it w_th
His benediction; he moved into the shrine
Of the God of gods, circumambulated it,
Came before the Holy One and there prayed
And prostrated on the floor in adoration. (2929)
1032. His loving devotion for the Lord of matted hair--
Verily braids of gold--, soared up; the hair
On his thrilled body stood erect; tears cascaded
From his eyes; he adorned the Lord
With a divine garland of verse, and moved out
After hailing and adoring Him;
Companied with the devotees, the partaker of gnosis,
The deliverer of the world, abode
In love in the city of Otriyoor. (2930)
1033. Thus the godly child abode there.
We will now narrate an event as it happened to the scion
Of the ever-during and glorious mercantile clan
Of the celebrated Tirumayilaapuri. (2931)
1034. His was immeasurably great wealth; he plied
Many a rare bark on the billowy sea to earn manifold wealth;
His merchantmen returned with heaps of riches
With which his house was filled. (2932)
1035. Having truly known of his self, driven by the desire
To serve Sankara truly, he that was Sivanesar, throve
In increasing love, holding on to the True Ens ever free
Of falsity; in inly excellence was his manam poised. (2933)
1036. His manam thawed without break, as it was always
Linked to the service of the servitors (of Lord Siva)
Of long and braided and matted hair; his
The righteously irate disposition that was after the extirpation
Of false faiths unattached to God; thus he throve. (2934)
1037. As he thus lived, from flawless and glorious servitors
He heard of the partaking of ambrosial gnosis
By the rare Brahmin child, the lord of the Kauniyas,
And of his quelling of the cruel Jainism and Buddhism,
For the redemption of the fourfold world, and felt delighted.(2935)
1038. By reason of his boundless love and unbroken devotion
For the roseate and salvific feet of the lord of Sirapuram
Abounding in spiritual opulence, he contemplated
Night and day, the nature of the godly child's grace;
He would praise his gracious acts or would listen
To such praise from the devotees: these constituted his
vocation. (2936)
1039. Though he flourished more splendorously than Kubera
With his interminable wealth excelling Kubera's,
And though he shone in this world with glorious loftiness
His childless domestic life was joyless; he was bewildered.(2937)
1040. He wrought rare askesis; he performed limitless pooja
To the devotees of Siva; by such hierurgies
Of excellence, his wife of dark hair and lotus-like belly,
Gave birth to a lovely liana, Lakshmi-like. (2938)
1041. At her birth on an auspicious day, the hour too
Was good laden with weal; the great merchant, surrounded
By his vast and multifoliate kin, took with him
Wealth limitless, and in the street where trade flourished,
To the delectation of all, he poured, it all and felt happy.(2939)
1042. In love he did all the poojas-- great and endless--,
To the servitors of the river-crested Lord; he gifted
To the Brahmins all that they desired. "This is indeed
A beatitude." Thus he thought and was steeped
In joyance great. (2940)
1043. He duly inaugurated the hierurgies attending
The birth of a child and flawlessly performed
The casting of horoscope and other rites on the days
Ordained, in consonance with the Vedic rules,
During the ten-day period,
In loving and glorious and festal splendour. (2941)
1044. Observing the beauteous characteristics immanent
In the limbs of the child-- a lovely doll, born to gladden all--,
They christened her 'Poompaavai' as like the goddess
On Lotus, she took birth on earth; they gave that name
That it might shine with lofty glory, in this world. (2942)
1045. In that beauteous town, they performed every month
The divinely glorious and auspicious rites for the growing
Well-being of the babe; the child mantled in radiance
Was now one summer old, and began to toddle with her little feet.(2943)
1046. Like a little lightning that sprouts and sways,
Like a soft-leaved spray of an auric liana,
Like the lustre and glo_ of rubies-- a legion, she grew,
In form a lovely cygnet, to be seven summers old. (2944)
1047. She-- a bud of beauty and an ornate lamp of lustre--,
Played with tender girls that frisked in jubilee;
With kazhal, ammaanai and ball, she sported indoors
With her mates warbling soft, like prattling parakeets. (2945)
1048. She built toy-houses of sand joining the company
Of tender girls decked with jewels of gold;
She played the game of cooking small rice and toothsome
Dishes, and banqueting; she played on the swing
Decked with lustrous gems and she also
Indulged in the gladsome game of 'vantal'
And thus flourished. (2946)
1049. Her Father was immensely pleased and his heart
Revelled in joy when he discovered the truth
That there was, in the entire world, none to match
Her excellence who was like unto a tender branch
Of fragrant shoots; then he announced thus:
"He that weds her gets all my limitless wealth." (2947)
1050. During this time, he heard of the visit
Of the holy child, the partaker of pure gnosis,
To the Paandya realm under the Samanas' domination,
Of his victory over the base Samanas in disputation,
Of his curing the Paandya's distressing fever, (2948)
1051. Of his triumph over the Samanas in the ordeal
By water, having already put them to fright
By his victory in the ordeal by fire,
Of the Samanas getting impaled on their own accord
On the long and pike-like and sharp stakes,
Of his loving and gracious dispensation
Of the holy ash to the Paandya and thus
Fostering the way of the Lord whose bow is the hill, (2949)
1052. And all such happenings from persons who had
Known them in person and who coming thither reported
Them to him; he lavishly bestowed on them
Great wealth and gifts of vestments; folding
His hands above his head and facing the direction
Of the godly patron of ever-during Poontharaai
He prostrated on the ground and rose up. (2950)
1053. To the hearing of his great kith and kin, he affirmed
Thus: "Unto the godly child, the Ruler of Kaazhi
Where abide the learned, I-- his serviteur--,
Hereby dedicate my daughter Poompaavai,
All my wealth and my own self absolutely." (2951)
1054. Thus he declared in great and boundless joy;
"It is the opulent one of Pukali rich in Brahmins,
That owns her of budding breasts, and whose teeth are
Like white mullai, my endless and teeming wealth."
Thinking thus he rejoiced in his mind-heart. (2952)
1055. As he thus flourished, one day, accompanied and hailed
By girls of long hair, the divine girl Poompaavai
Fared forth to gather cool flowers in the park
Beside the tank of milk-white water, in the Kanni-maatam;
The bangled beauty, with her fingers,
Tender like the shoots, plucked budding flowers. (2953)
1056. "Maybe out of loving devotion the servitor had
Gifted her to him; however that would not
Mesh with the wish of the Prince of Pukali
Girt with golden waters." As if, so, convinced, Fate itself
Came thither in the guise of a young fanged serpent. (2954)
1057. The snake of thorn-like sharp fangs lay concealed
In the bower of jasmine and mullai creepers;
When she of fawn-like and lustrous eyes,
Fragrant forehead, densely and curly locks,
And lips like Kovvai fruit, was plucking the fresh
And blooming flowers, it bit her on her
Bud-like finger flexed for plucking flowers. (2955)
1058. It four fangs intrenched into the bone injecting
Thereinto the venom; it then reared aloft its hood
And danced and then slithered away
To a different place and vanished; as the dark
Cruel poison coursed into her and spiraled up,
She became like a soft garland singed by flame;
The bright one decked with jewels, fainted (2956)
1059. And was about to fall down on the ground;
Her friends, fearstruck,
Held her and bore her to the mansion
Set apart for her; the merchant Sivanesar, undone
In word, mind and deed, and in growing sorrow
Stood bewildered with his countless kin, and cried. (2957)
1060. Many great ones-- experts in poison-cure--,
Gathered thither to cure her of the cruel poison;
They_severally indulged in the continual and remedial
Treatment by puissant mantra, dhyana, bhaavaka and mutti.(2958)
1061. They also administered to her countless drugs;
However the cruel venom unchecked soared up
Its seven-tiered course and abode visibly in the head
Of the liana-like girl of long and broad eyes;
The venom was beyond the pale of manifold treatment. (2959)
1062. As the many symptoms of life ebbed away
The adepts in Garuda-Vidhya declared that she was
Fated to pass away; then her kith and kin,
Verily a sea, fell on her and sorely lamented. (2960)
1063. Sivanesar of sorely distressed mind, after a time,
Grew clarified; as there was nothing else for him to do,
He announced by beat of drum, thus:
"In this wide world whosoever he be, should he cure her
Of the venom, I will give away him
All these heaps of endless riches." (2961)
1064. For a period of three days following the proclamation
By beat of drum, from all quarters of the globe
And from royal courts, many well-versed
In boundless learning, flocked thither and tried
Their flawless ways; as they could not effect
Any cure, they went away. (2962)
1065. Witnessing this, Sivanesar of ever-during glory
Stood bewildered; yet it soon became clear to him
That he should burn her body, and after the pyre
Smouldered away, gather the bones and the ashes,
And preserve them until the advent of the lord
Of Kazhumalam girt with cloud-capped gardens. (2963)
1066. "As we have dedicated her to the godly child
We are not to be grieved by this incident."
Thus he resolved and was relieved of his misery;
After burning her body, he gathered the bones
And the ashes in a broad urn. (2964)
1067. He had the urn kept in the protected Kanni-maatam
Where she formerly abode; it was decked with jewels
Of gold and pearls and also with soft vestments.
On a fragrant quilt stuffed with the down of swan
And cotton, and under a decorated canopy, it was installed.(2965)
1068. Ritualistic ablutions and decking with garlands
And sandal-paste were done unto it daily
And without fail; cooked rice mixed with milk was
Offered to it; lamps burned during daytime also;
These and other auspicious acts were done daily
In a fitting manner, at which people wondered. (2966)
1069. While so, the serviteurs of that place, in loving words
Informed the greatly glorious and munificent merchant
Of the arrival of the Prince of Sanbai at Tiruvotriyur,
Of his adoration of the Lord in the company
Of the holy devotees and of his sojourn there. (2967)
1070. To them that informed him thus, he gave away
Garments, gold and coins; he grew
Ineffably happy; upto Tiruvotriyoor of the Lord who is
Crescent-crested he had an extensive pandal erected
To walk thereunder, and had the whole length
Of it decked with canopy and arras. (2968)
1071. He had makara-toranas, beautiful bunches of areca-nuts
And severed banana-trees, peerless steamers
And garlands arranged in beauteous rows
And thus had the whole city with its long streets
Beautified with auspicious decorations;
It looked as though, the flawless, ethereal city itself
Had come down to the earth. (2969)
1072. Having thus decorated the city and having given
Due orders to the servants, who would, by all means,
Carry them out flawlessly, he rose up, resolved thus:
"To Otriyoor will I fare forth, first to adore
The golden feet of the Adept of the threefold Tamil
And wear them on my crown." Then with the great devotees,
Of that city, he marched on. (2970)
1073. While so, the lord of Pukali-- the Master of
The rare Vedas--, having adored and taken leave
Of the Lord of Otriyoor, left that great town;
Surrounded by holy serviteurs he proceeded
Towards Mayilaapuri whose beach is rich in salt-pans. (2771)
1074. The great merchant of peerless munificence
And the devotees, beholding at a great distance
The tapaswi-throng radiant with the holy ash,
Impelled by unending joy prostrated
On the ground saying, "The holy son
Of the river-crested Lord is come!" (2772)
1075. The Pri_ce of Kaazhidescended from his
Lustrous and beauteous litter;
He paid obeisance to the countless devotees,
And in grace came before them.
Listening to the narration by the great
And blessed tapaswis, of the servitorship
Of the merchant, he reached the divine city
Of Mayilaapuri situate on the sea-beach. (2973)
1076. The godly child embosomed the happenings
Pertaining to the serviteur; for the fulfillment
Of the wish of Sivanesar who rejoiced in his mind,
He cast on him gladly and graciously, the very great
And merciful look which quelled Jainism and Buddhism
Which were at once false and alien. (2974)
1077. He reached Kapaaleeccharam of the Lord
Of long matted hair where courses the Ganga;
He adored its immense, tall, lustrous and beauteous tower,
Circumambulated the shrine of the Lord concorporate
With His Consort, and with his hands folded above
His head, he came before the presence of the Lord. (2975)
1078. In loving devotion which is his second nature
He adored the Lord of gods-- the Nectar
Of Tirukkapaaleeccharam, the Partner of Uma--;
Impelled by love, in all celerity, he prostrated
Before Him and with his sacred lips, ever poised
In Truth, Tirugnaanasambandhar hailed the Lord. (2976)
1079. He hailed the Lord and worshipped Him
With the ever-constant thought of getting blessed
With His true grace; the hair on his thrilled body
Resplendent with the holy ahs, stood erect;
He moved out of the temple of the Lord who kicked
Death to death; resolved to confer sweet
And redemptive grace on the merchant. (2977)
1080. He addressed him thus: "O you of goodly
And integrated consciousness! As men on earth
Witness, may you fetch the urn filled, of yore,
With the remains of your daughter who was born
To you by reason of your rare askesis,
To the outer entrance of the fort-like wall
Of the great temple of the Lord that dances
In the Great Crematorium. (2978)
1081. In great and boundless joy he prostrated on the ground;
He hied to his house and entered the nearby
Kanni-maatam bounded by fragrant gardens,
And removed the urn burnt bones and aches, containing. (2979)
1082. Placed it in a veiled palanquin inlaid with manifold
Gems, and caused it to be borne ahead of him,
Surrounded by maidens; thus he came, even thus he came
To the Lord-Dancer's Kapaaleeccharam and removed
The veil of the litter in front of the tall tower. (2980)
1083. Poised in the devotion for the Lord's feet, he placed
The urn that contained the bones of his daughter
Outside the temple facing the Lord's sannidhi
And made his adoration; the godly child of Pukali.
Rich in swelling waters, resolved to demonstrate
Unto men on earth the truth of salvific grace. (2981)
1084. Even as the dwellers of the great city of Mayilai
Rich in lofty mansions, men from other regions
And the adherents of ungrateful and alien faiths
Congregated thither to witness the happening,
And even as the Devas and others thronged thick
In the skyey expanse, the godly child, (2982)
1085. Surrounded by the holy throng of devotees
Came to the entrance-tower of the Lord of gods,
Cast gracious looks on the earthen urn
Containing the bones of her whose perfumed locks
Were (once) buzzed by bees,
And invoked the glorious mercy of his Lord. (2983)
1086. He knew that in this world, when the bones
Of the dead were linked to the holy way,
It ushers in well-being; for this the bones
Constituted the nexus; casting his look of grace
On the urn that contained the remains
Of Poompaavai, he called out her name (2984)
1087. And declared thus: "The fruit of human embodiment
On earth is for feeding with nectarean victuals
The servitors of the crescent-crested Lord
And to behold in delight great
The splendour of the Merciful One's grand festivals:
If these constitute the Truth, then rise
And present yourself before the men and women on earth."(2985)
1088. He hailed the Lord of ever-during and long
Matted hair, and hymned the decad, beginning
With the words "Mattu itta"; as the nectarean word
Of divine t_uth "Pothiyo" occurring in the decad
Began to course into the bones in the urn,
The deceased form of life began to grow anew gradually. (2986)
1089. While so, before he would complete his decad,
The forsaken breath of life returned, and the limbs
Grew perfect; then the Partaker of gnosis sang
The Samanas-song before she would rise.
Resurrected from the dead. (2987)
1090. "The Samanas that lack clarity and the Sakyas
Will condemn this, my act." As he sang thus,
The roseate and bangled hands of the bejewelled
Beauty appeared; the urn broke and Poompaavai
Rose thence; she was like unto Lakshmi rising
From the unpetalling Lotus. (2988)
1091. She regained her form when he sang the first hymn;
When he sang the eight hymns that succeeded the first,
She grew to be a twelve-year old lass;
When he sang the hymn on the cruel Samanas,
He beheld her materializing from the broken urn;
The godly child, verily a renouncer of all desires,
Thereafter completed the decad. (2989)
1092. they that looked at the divine beauty that rose
To life and stood there, said: "Behold this!"
And were struck with wonder; the servitors
That stood surrounding, loud chanted: "Hara, Hara!"
This lofty sound pervaded the earth and coursed
Its way to the heavenly realms. (2990)
1093. The Devas and Munis that congregated in the sky
Beholding the glory of the divine grace,
Showered fragrant flowers; all the others
Of the earth affirmed: "This act of wondrous
Beauty attests indeed the mercy of our Lord."
Then they folded their hands above their heads,
Adored the Lord and prostrated on the ground. (2991)
1094. Those of the alien faith that stood there
Were struck with great wonder; they felt,
As if they were routed and dishonoured.
"Where else can this happen? How came this
To be wrought?" They mused thus and assailed by doubt,
They quaked, tottered and fell down. (2992)
1095. None could behold total, the beauty of the virgin
With their eyes; unto them that beheld her, it was
The beauteous load of her dense and dark tresses
That first constituted their vision;
It looked as though that over the red-lotus
Of her visage dark swarms of black beetles
Had settled in serried order. (2993)
1096. Her comely forehead near which dangle her tresses
Plaited densely with cool blooms where lie cradled
Beauteous chafers, is a radiant wonder of iris
There set by a cloud to shower beauty
On the flowery liana-like Poompaavai. (2994)
1097. Siva who, of yore, burnt the triple cities
With His unique eye on His forehead, stared
Kaama to ashes and later revived him in grace;
Kaama, the Lord of Love, wields a bow when he
Fares forth to battle; he also has a spare bow
To stand him in good stead;
The brows of the virgin, soft like creepers, were
Truly like unto the twin bows of Kaama. (2995)
1098. The two eyes of her whose body is ablaze
With the lustre of fresh-cut ruby, are truly
Two long and dazzling kayal-fish tinctured
Dark and red, that leap without let,
In the cool pool of moon-rays beaming
From her countenance, verily a moon. (2996)
1099. Her lower abdomen is like unto a growing cobric hood.
The propinquity of the lustrous beauty of her nose
And coral hued lips, will suggest to the beholders
Who seek to comprehend their comeliness
The attempted descent of a chameleon-- cunning
In changing hues--, on witnessing the ruby radiance
Of Indragopa. (2997)
1100. She is brightly bejewelled; her mien is like unto
A young and lovely peafowl's her ears are decked
With pendants wrought in the form of makaras;
Her dangling ears so bedecked look like a pair
Of the ineffably glorious and triumphant pennants
Of Kaama-- the god of Love. (2998)
1101. Her neck is adorned with rows of radiant pearls
Above which bloomed the flawless Padmanidi, her face;
The neck below is verily the great Sankanidi;
These bespeak the glorious grace of the blue-necked Lord.(2999)
1102. The hands of the dark and long and carp-eyed Poompaavai
Are like unto the dangling garlands--
Their upper p_rts woven with soft and flaming
Kaantal flowers and their lower with vetchi blooms;
Viewed from a different perspective they look as though
The splendour of her frame overflows on either side. (3000)
1103. It looked as though, that as the lord of the Kauniyas
Cast his gracious and nectarean look to do away
With the black thanatophidian venom,
Her young breasts filled with that nectar, swelled
And grew serene; they were like unto twin jars
Of nectar sealed and screwed tight with flower-buds. (3001)
1104. The soft hairy stretch that ran above her girdled waist
Looked like the net of threads
And the arrow laid there by Kaama who laying
Concealed in her navel, tried to trap the two
Chakravaaka birds-- her breasts. (3002)
1105. It looked as if that Aadisesha scared of the act
Of a kin of his that stung her, turned himself
Into a pulchritudinous 'alkul' decked
With Kaanchi, the jewel set with eight rows of rubies,
And reared aloft his hood; such was the forelap
Of Poompaavai decked with jewels of ruddy gold--
An ambrosial damozel among damsels,
Of soft tresses adorned with blown flowers. (3003)
1106. The beauteous thigh of her whose mien was like
The peafowl's, excelled the shapely trunk of the young
She-elephant and was soft, smooth and tender
Like the bana-stem; her soft and rubineous knee-caps
Glowed like splendorous balls wrought of gold. (3004)
1107. The shank of her from whose soft hair
Fragrant flowers burgeoned, was like the quiver
Of Kaama, and was of great beauty; her heels excelled
The glory of the scale's pans wrought of ruddy gold; these
Blazed with a magnificence defying brush and canvas. (3005)
1108. Her comely feet revealed the beauty flashed
By the coral-hued bunches of auric Karpaka flowers
Linked with diamonds; she stood a wonder of splendour
Adorning beauty itself, and the like of her was not to be
Met with on earth or heaven or all the other worlds. (3006)
1109. Brahma of countless age created Tilotthama
And beheld her beauty with the eyes in his four visages;
The Prince of Pukali, a holy lad, sixteen years old,
Beheld with a thousand eyes Poompaavai--
A far, far superior beauty--,
As the very flood of the blue-throated Lord's mercy. (3007)
1110. When the father beheld his daughter of such mien
And beauty appear before him, he straight prostrated
On the ground with his head resting on the feet
Of the Prince of Pukali-dight-with-golden mansions. (3008)
1111. Swan-like Poompaavai, more beauteous than Lakshmi,
Bowed before the Lord that wears in His waist
The five-headed serpent, (at the temple-entrance)
And hailed by the world, adored the lord of Sanbai
And stood there. (3009)
1112. The Prince of Kaazhi girt with cloud-capped gardens
Spake to glorious Sivanesar thus: "May you take
Your daughter of resplendent beauty to your
World-famous mansion of lofty greatness." (3010)
1113. Then the merchant, the recipient of soaring grace
Adored the lotus-feet of the godly child and said:
"May you be pleased to wed this, verily a doll--,
The daughter rare of your servitor--, and thus grace us."(3011)
1114. Thereupon the munificent lord of Sanbai spake to him
Thus: "Your daughter died of snake-bite;
By the grace of the Lord of dense matted hair
I have caused her to get reborn; so compliance
With your request is not possible." (3012)
1115. Hearing him the merchant and his kin
Stood bewildered; they fell at the feet of the godly
Child and cried; to pacify their great distress
He that was an incarnation of the Holy Truth
Graced them with the import of the Vedic injunctions. (3013)
1116. Sivanesar and his glorious and great kin that heared
The lucid exposition of righteous conduct, gave up
Their desire; fast like a down-flowing current
The godly child moved into the temple of the Supreme One.(3014)
1117. The pious and righteous merchant mused thus:
"I will not suffer to wed Poompaavai to any one else."
He took her to the sky-high Kanni-maatam;
She, the wearer of the garland, where chafers abide
Embedded in its flowers_ reached Sivam (in due time). (3015)
1118. The Lord of wisdom that moved into the temple
Tirukkapaaleeccharam where abides the Lord
Of the celestials, hailed the great mercy
Of the Lord-Protector of all lives inclusive of Brahma,
Hymned Him and prostrated before Him many a time. (3016)
1119. Having thus adored the Lord, he moved out
Companied with the devotees; he sojourned
In the flawless town of Tirumayilai; then he
That wept the world into deliverance, desiring
To adore the Lord, the Creator and Fosterer
Of all the worlds, in all His shrines
Of pre-eminence, departed from that town. (3017)
1120. The devotees of that place took leave of him;
With sweet words he graced Sivanesar, dispelled
His distress and gave him leave to depart.
Adoring the many shrines of the Lord-Dancer on his way,
He neared Tiruvaanmiyur to adore the Lord there. (3018)
1121. The devotees that abode at Tiruvaanmiyur, to receive
The godly child in great splendour, had the streets
Adorned with rows of auspicious festoons
And other decorations, and came near his presence;
The godly child stepped out of his palanquin, paid
Obeisance to them that adored him and reached
The tall and beauteous tower of the temple
Of the Lord who blesses lives with loving grace. (3019)
1122. He adored the tall tower and moved into the spacious
Courtyard; he circumambulated the shrine; he fell
At the roseate feet of the Lord whose ruddy matted hair
Glows with Kokkiraku, the crescent and the cool Ganga. (3020)
1123. He prostrated before the Lord again and again;
He stood before His presence in blessed joy;
In great and fitting love he adorned the Lord--
The Remedy for the malady of transmigration--,
With a musical decad, verily a garland of verse
In the form of Vinaavurai, and felt immensely happy. (3021)
1124. Tears of joy bedewed his eyes and flowed down;
The hair on his thrilled body stood erect; thus
He moved out of the shrine; the lord of Sirapuram
Sweetly sojourned in Tiruvaanmiyur situate
On the roaring wave-swept shore. (3022)
1125. The godly child that sojourned there, hailed
The Lord of the worlds in many a decad
Of swelling melody, and left the town; on his way
He adored in love, in many shrines, the Lord
Who wears in his crown the Ganga, and reached
Vitaicchuram of the Lord whose banner sports
The red-eyed Bull. (3023)
1126. Well-received by the servitor-throng that abode
At Tiruvitaicchuram whose Lord wears the crescent
In His crest, he marched on and arrived at the great
And tall tower; he adored it, moved in,
Circumambulated the godly shrine, and came
Before the presence of the Lord. (3024)
1127. Even as he beheld the Lord's presence, he folded
His hands above his head impelled by love,
Prostrated on the ground and adored Him in great joy;
The hair on his thrilled body stood erect
And up he rose and marveled at the glorious
And divine form of the lord of the Devas. (3025)
1128. He adorned the Lord with a divine decad, verily
A garland of rare Tamil verse, and hailed Him thus:
"Oh the glory and beauty of the form of the Lord
That abides at Idaicchuram in the hillscape!"
His pure mind melted in love; he concluded his decad
With his benediction; he that is a boon unto the great
World, stood poised in a peerlessly great beatitude. (3026)
1129. Filled with the bliss of Siva, he stood there
For a long time in intense adoration;
Then he moved out and sojourned in that town;
Blessed with the leave of the Lord, the Partner of Uma,
And companied with great seviteurs he marched on;
Hymning a decad set to the Senthurutthi-p-pann
He arrived at Tirukkazhukkunru in whose
Hillscape chafers wing in joy. (3027)
1130. As he reached the town, servitors came forth
To greet him; he descended from his beauteous
And golden palanquin and walked with them;
He circumambulated the holy hill bounded
By gardens rich in fragrant flowers.
And in abounding love bowed before the Lord
Whose matted hair flashes fulgurant. (3028)
1131. He prostrated before the Lord, verily a non-_areil
Hill of ruddy gold enthroned on the hill--
Tirukkazhukkunru--, impelled by an immensely
Loving devotion; up he rose, and poised in
Unswerving divinity he hymned a divine decad
In which he affirmed thus:
"The shrine beloved of the Lord is Kaazhukkunru."
His mind-heart was filled with bliss. (3029)
1132. He sojourned there in love; then with the innumerable
Devotees he departed thence blessed with the gracious
Leave of the Lord whose matted hair flashes like
Lightning; he reached Acchiruppakkam ruled by the Lord
Whose chest is bedecked with garlands of bone-beads. (3030)
1133. He adorned the Primal Lord and hymned a flawless
And melodious decad in which he affirmed thus:
"The Lord is the (eternal) Ruler!"
Then he worshipped the Lord companied with the munis
Of great tapas; he felt happy and he whose deeds
Do away with evil, sojourned there in joy. (3031)
1134. Adoring the other shrines where the Lord whose flag
Sports the Bull, willingly abides,
And well received in all such places by the serviteurs
Resplendent with the holy ash,
He crossed many rivers and jungles and arrived
At Tiruvarasili of the Lord in whose extensive
Matted hair, the river courses its way. (3032)
1135. He adored at Arasili the majestic and merciful Lord
And hymned His praise; adoring Tiru-p-Puravaar
Panangkaattoor and many other shrines where abides
The Lord who wears the fragrant garlands
Of Konrai, he came to the outskirts
Of holy Tillai girt with the billowy sea. (3033)
1136. Hearing of the arrival of the Lord of boundless wisdom,
The Tillai-Brahmins and sacred serviteurs foregathered
And proceeded to receive him in all splendour;
When they bowed before him and hailed him
He descended from his beauteous litter
And paid them obeisance in great love, and joined them. (3034)
1137. He adored the sacred bourne of the holy city, moved on,
Came to the resplendent northern tower which seemed
To touch the sky, and adored it; then he moved in
In melting love, and reached the great and sacred
Street rich in mansions where the Vedas
Are chanted in ever-growing glory. (3035)
1138. He adored the sacred street where for ever abounds well-being,
By prostrating on it; he rose up, folded his roseate
Flower-hands over his head and proceeded
To the temple-entrance thronged by great tapaswis;
He prostrated on the floor in lowly adoration;
He rose up, moved in, circumambulated the great
And glorious shrine and adored the Perambalam. (3036)
1139. He adored and he grew exceedingly happy;
He prostrated on the floor at the Tiruvanukkan
Tiruvaayil where adored Vishnu and Brahma
And where throng thick the Siva-Bhoothas;
He rose up; with delighted eyes he adored
The great and grand dance of the unique Dancer
Who is beyond all gunas,
The dance that is witnessed by His peerless Consort. (3037)
1140. He prostrated on the floor before the sacred flight
Of steps called Tirukkalitruppadiyaar
Inseparable from the minds of the devotees,
And rose up, his face lit up by an immense
And soaring love; he was tossed by the flood
Of bliss in which were immersed all the worlds;
He knew not the shores of the sea of bliss
In which he was so divinely immersed. (3038)
1141. Such was his realized bliss in which he revelled;
During the hours of the closure of the shrine
He would circumambulate the sempiternal
Tirucchitrambalam; then he would move out
To the street dight with mansions decked with gold;
During the hours of pooja, he would hymn
Bountiful and melodic decades; thus he adored
The Lord and sojourned there. (3039)
1142. The glorious and flawless Siva Paada Hrudayar
And the earthly celestials--the great tapaswis--,
Of ever-divine Pukali, hearing of the sojourn
Of the godly child--the source of Tamil--,
At Perumpatrappuliyoor, hailed by great Vishnu—
Abounding in great wealth--, and Brahma, came there. (3040)
1143. The godly child beheld them and graced them; with them
And with the Brahmins of Tillai of lofty glory
And in exceeding love, to adore the ankleted feet
Of his Lord, he came to Tirucchitrambalam of the Lord
Whose matted hair is decked with honey-fragrant
Konrai flowers, and there worshipped. (3041)
1144. The Brahmins of th southern Pukali
And the Tillai-Brahmins hailed the feet of the Lord—
The Fosterer of Bhakti's way--;
Blessed with the leave of the Lord of auric, matted
Hair, they moved out and fared forth to adore
The Lord joyously enshrined in the Ark. (3042)
1145. The godly child companied with the godly tapaswis
Adored the hallowed bourne of Tillai where the Lord
Enacts His dance, and marched on; he adored the other
Shrines of the Lord, whose flag sports the Bull;
Then he left for Kazhumalam, hailed by the learned. (3043)
1146. He crossed several towns, and when hoary Poontharaai
Of uberty-- the sacred city with twelve names--, appeared
At a great distance, he stepped out of his holy,
Beauteous and pearly palanquin, and adored it; then
He hymned a divine decad on that city abounding in wealth.(3044)
1147. His decad of sempiternal melody opened thus:
"Vandaar kuzhal Arivai..." In that garland
Of sweet verse, he made this melodic affirmation:
"The bright mansions of Venupuram look as though
They bear the heavens." He marched on and came
To the outskirts of Puravam rich in the scent
Of punnai flowers, and endowed with fertile fields. (3045)
1148. As he came near the outskirts of that ever-blessed city,
He adored it with flowers in which
Striped chafers lay cradled, with goodly lamps
And with the fragrant smoke of frankincense;
He sang a divine decad of sevenfold music
And in the concluding line of each stanza
He appealed thus: "Come ye all to the city of Kaazhi!"
Thus singing, he moved into the hoary and walled city. (3046)
1149. His love for the feet of Lord Siva enshrined
In the sky-high Sacred Ark swelled; with his thought
Poised in such devotion he reached the tall
Entrance-tower and prostrated before it; he rose up,
Moved in, went round the great and bright shrine,
And bowed before Brahmapureeswarar. (3047)
1150. He adored Him, and was with His divine grace
Wholly blessed; then he ascended the flight
Of steps leading to the Ark-shrine, and reaching it
Hailed the Ancient One enshrined there
With His Consort, the Daughter of auric Himavant;
With his hands folded above his head, he fell
Prostrate on the floor in adoration and revelled
In the bliss of worship; he felt blessed
With everlasting life; his mind was steeped in joy. (3048)
1151. He sang many a divine decad in praise of the Lord
And stood bathed by the tears that cascaded
From his eyes; blessed with the abounding grace
Of the Lord whose jewels are snakes, he moved out;
Then with the devotees, the great one of Sirapuram
Reached his hallowed mansion. (3049)
1152. He moved into the mansion and graced the greeting
Brahmins; he duly and mercifully blessed his great kin
That hailed his feet; with the devotees of His Lord
That ruled him, he abode, poised in bliss
That grew day by day; as he thus flourished... (3050)
1153. To adore the feet of the lord of Kaazhi
And thus come by abiding happiness, with swelling love
Tha exceeded the very ocean, Tirumurukar, blessed
Tiruneelanakkar and other serviteurs with their great kin
Arrived thither, having adored the Lord of the Ark. (3051)
1154. The Prince of Sanbai received them with a rejoicing mind;
He sweetly abode with the serviteurs of endless glory;
He hailed the Lord enthroned in the Ark with His Consort
Of supreme beauty in many a decad
Of splendorous Tamil of perfect prosody. (3052)
1155. Days rolled on in great joy; the great tapaswi-father
Of the godly child and his great kin of Brahmins
Met and concluded thus: "The parva for the marriage
Of the lord of ever-growing and divine wisdom is come."
To apprise him of this, they came unto him. (3053)
1156. Desiring to have the godly child established
In the way of the Vedas befitting the life on earth
They beseeched him thus: "To come by the right
To perform the Vedic sacrifices with all their
Attendant rites, may you be pleased to wed a virgin." (3054)
1157. He who was like unto the shoot of great tapas
Listened to their words; he desired to snap
The great fetter that was his large kin; he would
Not consent to their request as he had already come
By the Grace of the Lord whose banner sports the Bull;
He spake to them thus: "What you say is good,
But it befits me not." (3055)
1158. Then with folded hands the rare Brahmins importuned
Him thus: "You have indeed established
The Vedic way in this wide world; so in keeping
With its tradition and to perform the sixfold duty
Of a Brahmin, you should be pleased to give
Assent for the wedding which is of the Vedic ways." (3056)
1159. For the flourishing of the Brahminical conduct
Poised in the Vedic truth of the Brahmins,
The godly child graced his kin with his consent;
Then they hailed the blue-throated Lord whose
Divine matted hair is decked with the crescent,
The swelling Ganga and the snake, and rejoiced. (3057)
1160. The truthful Brahmins and the father felt blessed
With the lofty and beatific life when
Tirugnaanasambandhar expressed his willingness
For his espousal; they thought it was but the grace
Of Grace; melting in devotion they felt delighted. (3058)
1161. They fittingly concluded thus: "Nampaandaar Nambi
Of the Lord's Perumananalloor hails from a matching clan
Of flawless Brahmins; great is his magnificence;
The lord of Kaazhi can surely marry his daughter." (3059)
1162. To the delight of his great kin,
And servitors and Brahmins who longed to cherish
The great and beatific and ever glorious marriage
Of Tirugnaanasambandhar, his father seeking her hand
For his son, proceeded to Perumananalloor
Rich in trees and cool fields. (3060)
1163. Hearing of his arrival with the exceedingly great
Servitors and Brahmins, to Tirunalloorpperumanam whose
Glory fills all the eight directions, Nampaandaar Nambi
Of fitting glory, fell at the hallowed feet of the Lord
Whose matted hair is like the crimson sky, and rose up. (3061)
1164. With a heart pervaded by a peerless joy that soared
Aloft, he had rows of pots filled with fragrant
And holy water as well as lamps arranged in due order
Besides having the entire street fittingly adorned;
With his great kin of ineffable ardour he fared forth,
Adored them and greeted them thus:
"Now I stand blessed, wholly and absolutely." (3062)
1165. He received them, took them to his beauteous mansion,
Spoke to them in sweet and loving words and treated them
To a great feast in all splendour; then the Brahmins
Of Sanbai and the great tapaswis of ripe consciousness
Who were greater then even Brahma, began to apprise
Him of the purpose of their visit, thus: (3063)
1166. "For the partaker of the nectarean wisdom, seeking
The hand of your flawlessly glorious daughter--
Poised in the piety of goodly tapas--, in marriage,
We came here." Thus told, with a delight vast as the sky
He said: "You have surely conferred on me a boon--
Your advent--, in sheer grace." (3064)
1167. He subjoined and said: "By reason of your great tapas,
Unto him that the Goddess, the Mother of all the worlds,
Gave the nectarean wisdom mixed with Her breast-milk,
We gladly consent to give our daughter, verily a shoot
Of our righteous clan, for our redemption." Thus spake he
And gladly gave them leave to depart. (3065)
1168. Having received his glad consent, they came back
To Kazhumalam girt with cloud-capped flower-gardens;
They apprised the glorious and godly child of the assent
Of Nampaandaar Nambi and plied themselves in the work
Pertaining to the world-illumining wedding. (3066)
1169. Men well-versed in auspicious astrology fixed the holy day
And the glorious hara for the wedding; they sent
Wedding invitations in all splendour; on the ordained
Auspicious day, they sowed seed-grains in paalikais. (3067)
1170. In all the resplendent streets of Tiruppukali
Of abounding riches, they fittingly placed rows of pots
Filled with holy water, and lamps;
They planted makara toranas; they dangled ever_where
Garlands of pearls whence issued boundless lustre;
Thus they decked and beautified the city
Which shone with a greater splendour. (3068)
1171. When the rare tapaswis, Brahmins and others
Of peerless greatness came with the wedding invitation,
Blessed thereby with redemption, Nampaandaar Nambi
Of flawless glory received them in fitting glory;
Then he who by reason of his great tapas was blessed
To wed his daughter to the godly child, began
To make all arrangements for the wedding. (3069)
1172. The great kin gathered at Sirkaazhi;
On the auspicious day which was seven days
Before the beatific wedding day, to the resounding
Of many beauteous and auspicious drums
And other types of instruments, they filled
The gold-inlaid paalikais with the grain-seeds. (3070)
1173. They decorated, at once beautifully and peerlessly,
The sky-high and storeyed mansions,
Mantapams abounding in riches, and houses
Endowed with high thresholds pictures
Of rich beauty and enchanting to behold, attesting
Artistic excellence were painted and exhibited
In many places; they also auspiciously decked
The bright and gem-set entrances of thresholds. (3071)
1174. They filled the long streets with rows
Of long toranas; they hung on the sides, garlands
Of fresh creepers and flowers and also garlands
Set with manifold gems; they coated the bright pials
With splendorous gold-dust; they also reared pandals
Bedecked with lovely and auspicious and glorious pearls.(3072)
1175. On all the days after the day they had filled
The paalikais with seeds and which preceded
The wedding, in all the streets the courtyards
Of Storeyed mansions and the spacious foreyards
Of houses, rows of gemmy lamps that burned night!
And day, golden pots filled with holy and fragrant
Water, bright and densely woven garlands
And censers whence wafted fragrance,
Were kept in serried order. (3073)
1176. Truthful and divine serviteurs, Brahmins and others
Who heard everywhere of the auspicious acts done
For the wedding, greatly rejoiced and came
To Pukali abounding in divinity, in great throngs,
Every day; to all of them that so gathered there
Great and honourable hospitality was extended. (3074)
1177. From all the streets, great and auspicious instruments
Resounded; the soaring chanting of the four Vedas
Drowned the very roar of the sea; with the splendorous
Smoke breathed by the burning pieces of eagle-wood of abiding
Fragrance blended the divine fragrance wafted
From the sacrificial pits where oblations burned red. (3075)
1178. From all the eight directions people came thronging
Carrying with them the produce and other riches
From their realms; the many storehouses and warehouses
Shone with manifold splendour; heaps of riches
Glowed like hills; ceaseless noise proceeded
From the feeding-places. (3076)
1179. The manifold and Vedically ordained work of the Brahmins
Connected with the great wedding-rites grew apace;
The pots filled with flowers and holy water
By the tapaswi-Brahmins-- great as Brahma--,
Glowed with a pietic splendour. (3077)
1180. Many groups plied their hands in the preparation
Of sandal-paste mixed with saffron; many others
Were busy compounding fresh and fragrant
Mixtures of aromatic things for smoking incense.
Women were engaged in pounding exceedingly
Fragrant gold-dust; in all places people wove garlands
Of flowers and varied wreaths and chaplets. (3078)
1181. The houses in the hoary city where Brahmins dwelt,
Were full of such activities of great propriety;
All its streets attested the connubial magnificence;
Inconceivably great propriety throve there;
So, it looked as though that all this was wrought
By Kubera himself at the behest of Lord Siva. (3079)
1182. In Pukali full of peerless bounty, on the day
Preceding the wedding day, throngs of Brahmins
And divine devotees resplendent with the holy ash,
Gathered to adorn the peerless one--the godly child--,
With the divinely blessed raksha of the river-crested Lord.(3080)
1183. For the prospering of the t_uthful rules enunciated
By the Vedas and for the thriving of the pious ways
Of the sea-girt world, serviteurs of loving devotion,
Brahmins, beauteous women and men took out the raksha
Wrought of threads of gold, in a procession. (3081)
1184. After the procession, they entered the hallowed house
And came before the divine presence of the godly child
Who sat there splendorously in a mantapam
Decked with ninefold gems, under a flawlessly
Beautiful canopy, having performed
The Vedic ritual of samaavartana. (3082)
1185. On a place of ruddy gold where samba paddy was
Spread white, the pot of fragrant and holy water
Decked with long and fragrant garlands was installed;
Peepal leaves and kusa grass were placed on its top;
In the courtyard bright-rayed lamps blazed. (3083)
1186. An auspicious polysymphony blended with the Vedic
Chant of the goodly and great munis, and filled
The place; coming before the godly bridegroom--
The very form of piety--, decked with lovely
And fragrant flowers, sandal paste, jewels
And beauteous vestments, and throned on a seat
Damasked with flowers. (3084)
1187. In swelling love and devotion, the Brahmins
Who were well versed in the flawless scriptures,
Rites and rituals, and who were like unto Brahma
Seated on the Lotus,
Adorned the divine hand of him--
Who would annul the fettering bond of twyfold deeds
Breeding on earth the cycle of birth and deeth--,
With the raksha. (3085)
1188. The chintas and visages of them that beheld it,
Of those that flocked thither to witness the wedding
And of the serviteurs who were bent upon doing
Away with the strong and cruel fetter of Karma,
Burgeoned in joy; rejoicing, the Vedic clans
Rose up, and roared for joy. (3086)
1189. That night, in accordance with the Vedic rules
The godly child showered wealth on all; when it dawned,
Very like unto the day of avatar (sixteen years ago)
Of Tirugnaanasambandhar to chase away
The strong and distressing darkness of alien faiths,
The sun rose up scattering the murk away. (3087)
1190. Knowing it to be the holy day, the divine and auspicious
Wedding day of the lord of Sanbai girt with gardens
Where chafers of pretty wings hymned in joy,
Al the directions had their ablutions, and thus
Cleansing themselves of the stain of murk, had them
Decked with the glowing rays of the ruddy sun. (3088)
1191. As the people from all the eight directions thronged there
Carrying with them the bountiful produce
And riches of their regions, it looked as though
That at the wedding of the peerless godly son,
The good earth yielded all her endless produce. (3089)
1192. "Tirugnaanasambandhar is truly our beatific life."
Thus thinking, the sea with its white and great
And resounding waves, and with its whorled shells
Swelled the more and roared, matching the uproar
Of the participants of the divine and all-auspicious
Wedding, when they rose up in a procession,
And moved to the house of the bride. (3090)
1193. Like the seven seas joining together and rising up,
The wedding party was to proceed, brightening all
The worlds. "I should hasten to join them to get
Blessed." Thus thinking, in the vetikais, when
The unswerving Brahmins tended the fire, the flame,
Even ere they would commence their offering
Of oblations, began to spiral up and twirl to the right.(3091)
1194. Bearing on its person the holy ash of beauteous
And soft pollen, and wearing the garlands
Of rudraaksha heads, formed of the rows of chafers,
That in dense throngs wheeled their flight, the wind--
Perfume-laden--, rose up and joined the wedding procession
Of the servitors of pure and holy chinta, and gently moved.(3092)
1195. When all the people from the eight directions arrived
At Pukali and joined the immense and beauteous
Wedding-procession, the sky unfurled the densely-set flags
Of white cloth of huge and bright and fleecy clouds. (3093)
1196. In that morn of such goodly happenings, before the procession
Began to march, the lord of the Kauniyas duly performed
All the rites, wo_shipped the Lord of the Ark-- the source of all;
Blessed with His grace, he fared forth for his wedding. (3094)
1197. He joined the throngs of the great Brahmins
Of the great city of Kaazhi; the serviteurs that
Surrounded him began to march ahead of him;
The great Vedas that confer beatific life resounded;
The godly son adored the bountiful city of Kaazhi,
Ascended the pearly palanquin of great and bright lustre
And took his seat there. (3095)
1198. Others rode their respective mounts, vehicles or litters;
Men whisked chaamaras and held aloft tongkals, pitchams
And umbrellas and it looked as though that a forest
Was moving; in haven and earth tuntupis
And other auspicious instruments blared. (3096)
1199. Shells, trumpets, cinnam and unique and great kaalam
Cymbals, pipes and other holed instruments
Whence music issued, raised a soaring polysymphony
Which blending with the chanting of the Vedas
By the earthly celestials, spiraled, up everywhere;
Thus the wedding procession began to move on. (3097)
1200. On one side was heard the humming of the thronging
Honey-bees over the perfumed locks of women;
On another was hear the chanting of the Vedas
By the Brahmins whence wafted the ever-increasing sound
Of truth; on one side was heard the symphony
Of vipanjis, veenas and yaazhs; on another was heard
The sweet melody of auspicious psalms and songs. (3098)
1201. A myriad white streamers mantled the sky;
A forest of dazzling chaamaras whisked, enchanting
The eyes; vestments set with fresh-cut and bright gems
And bales and bales of garments dyed ochraceous
And of multifarious hues, were carried by men. (3099)
1202. Tufted students of Vedas, whose sacred threads were
Decked with snippets of buckskin, marched on
With their preceptors; with pots of sacrificial fire
Whence smoke streamed, Brahmins marched on
With their helpmeets; in uncontrollable love
And devotion, devotees sang glorious hymns and marched on;
Great tapaswis--conquerors of the sixfold enmity--,
Marched on in their splendour. (3100)
1203. Those tapaswis of the sixfold Saivism who were
The adherents of the way of innumerable austerities
Clothed in the habit of their faith,
And serviteurs of flawless minds who willingly
Pursued the path of Siva-yoga
Marched on in many a great group. (3101)
1204. Vidyaatharas, Yakshas, Siddhas, Kinnaras and Devas
And those others who were companied with the celestial damsels
Whose eyes were tinct with collyrium, marched on
Through the clouded expanse of they sky by aerial cars
To behold the splendour of the wedding. (3102)
1205. The auspicious and beauteous procession of the Devas
That moved through the heaven, looked like the reflection
Of the procession of men and women on earth
As these latter moved on wondrously in dense throngs. (3103)
1206. The peerless and pearly parasol was held aloft,
Over the godly son that he might rule the realm of tapas;
Embosoming the feet of the Lord who snaps the fetters
Of embodiment and thus rules the redeemed,
The Prince of Poontharaai, born for the deliverance
Of all the worlds, arrived at Nalloorpperumanam
Where Lord Siva abides in joy for ever. (3104)
1207. The serviteurs of the temple of Nalloorpperumanam
With all temple-honours, came forth to greet the godly son
And his train; the lord of Sirapuram who came
Thither for his wedding, moved into the temple
Of the Lord whose throat veils the venom. (3105)
1208. He hailed and adored the Lord and hymned a decad
Full of rich import; then blessed with the true
And ever-crescent grace of the Lord, the Chief
Of the Kauniyas moved out; then the Brahmins
Beseeched him to get clad in wedding robes;
He moved into a matam without the temple of the
Lord-of-all-lives. (3106)
1209. He was bathed in fragrant and holy water from pots
Of gold; he was clothed in white and bright
Silken garment; he wore a fine upper vestment too;
Sandal paste compounded of musk and aromatic powders
Was applied to his person becomingly. (3107)
1210. Anklets set with ru_ies and lovely pearls which decked
His feet looked like the burgeoning splendour
Of his lotus-feet; his lustrous ankles were adorned
With rows of pearls threaded into wires of gold
And set with clusters of gems. (3108)
1211. A row of pearls of purest ray serene threaded into a wire
Of gold, and ravishing to behold, cinctured
Hi waist as a loin-cord and this blazed with beauty
From the tucked fold of his pancha-kaccha
On which hung dazzling chains of pearls. (3109)
1212. He wore a sash embroidered with bright-rayed pearls
Over his abdomen; on this was worn sannaveeram
Whence lustre overflowed; he wore for his sacred thread
Rows of cool and bright pearls; he also wore
Radiant garlands or pearls of cool lustre. (3110)
1213. He wore on his beauteous fingers rings
Set with pearls and diamonds of rare brilliance; on his hands
Which extended to his knees he wore pearly tandais
And bracelets of gold; from his elbow decked with a pottu
Of great lustre, hung dazzling chains
Set with precious gems; on his beauteous shoulder
He wore armlets of pearls. (3111)
1214. On his shapely neck he wore as jewel and garland
A chain of divine rudraaksha beads; he also wore rows
Of large and shining pearls; on his ears of comely charm
He wore makara kundalas wrought of white clusters
Of pearls of purest ray serene. (3112)
1215. His beauteous forehead shone divinely radiant
With the stripes of the holy ash, he also wore
A band of cool-rayed and goodly pearls which
Looked like the white and spreading glow
Of the holy ash; a crown of pearls fittingly
Adorned his beautiful head. (3113)
1216. Thus was he adorned with a divine and wondrous
Splendour that rules us in grace, by the Brahmins
Who were expert embellishers; the godly son who wore
A long garland of fresh-blown lotuses--
Rich in fragrant pollen--, then paid obeisance
To a rudraaksha garland-- the symbol of Saivism--,
Took it adoringly, and wore it while all the worlds
Hailed him. (3114)
1217. He applied on his person the white holy ash
Which is an adornment unto beauty, after duly
Chanting the mystic pentad of letters and moved out
To the bright street, surrounded by celebrated servitors;
With all his heart he invoked the Lord-Rider
Of the ever-young Bull, and ascended
The pearly palanquin to the resounding of drums. (3115)
1218. Then conches blared; all types of instruments resounded;
The celestial lords rained fresh-blown Karpaka blooms
From the heavens; holy and worshipful munis
And serviteurs chanted benedictory verses
From the Vedas and their sound filled and overflowed
The directions; the entire world rejoiced. (3116)
1219. Immense and extensive tongkals, white parasols,
Pandals wrought of peacock feathers flashing green
And tapestried canopies set with rotund plates
Of ruddy gold, were held everywhere;
The pearly parasol like unto the full moon--
Compact of all its digits rising from the sea--,
And decked with serried clusters of pearls
Was held aloft over him; thus he came,
The divine bridegroom. (3117)
1220. As the wedding procession marched on through
The street decorated with choice adornments,
The beauteous and glorious ekkaalam inlaid with pearls
Tirucchinnam and lustrous trumpets
Blared aloud and announced his advent thus:
"Behold Tirugnaanasambandhar comes
For the flourishing of the Vedas and the whole world!" (3118)
1221. When the cinnams blared proclaiming
The innumerable and hallowed names
Of him that came to be born for the annihilation
Of the misery of the world, at the mansion
Of the holy Brahmin, blessed to receive
The godly bridegroom in all his splendour,
Auspiciousness swelled and flourished. (3119)
1222. She was to hold the roseate and divine hand
Of him blessed with true wisdom-- total and absolute--;
Up she rose, graced with all the blessings of great tapas;
She who was like the flowery twig of the divine
Karpaka tree, was decked with a raksha;
All holy rites were done in loving ardour. (3120)
1223. She was decked with a cutti of ruddy gold
_n her forehead; jewels cunningly wrought
With beauteous rubies and chains of great worth
Made of fresh gold adorned her who was
Like unto a soft creeper of coral; thus they adorned
That beauty, verily a lamp of beauteous gold. (3121)
1224. The glorious sons of Brahmins came before
The wedding party and strewed fresh flowers,
Gold-dust and ninefold gems; the Brahmins
Who were like unto Brahma, dipped peepal leaves
And kusa grass into the comely pots of gold
That contained holy water, and sprinkled it,
The while chanting the Vedic mantras. (3122)
1225. The celestials showered flowers which fell
Flashing from the sky; on earth the southerly
Blew laden with perfume; thridding his way
Through the splendorous toranas, he who was
Like unto the fruit of piety, came to the flowery pandal.(3123)
1226. Even as the innumerable shells lined with gold
Roared aloud in swelling harmony,
From the abiding palanquin bathed in the lustre
Of its serried rows of pearls,
He stepped out and set foot on the red carpet
Damasked with many a flower and fragrant gold-dust.
He that came to be born for the deliverance
Of the triple worlds, walked forth in grace. (3124)
1227. All the auspicious housewives of the Brahmins
Duly greeted the godly bridegroom, holding
Pots of gold filled with water, beauteous lamps
In serried order, gold platters on which were
Displayed paalikaas where grew the bright
Seedlings, and sandal-paste compounded sweet. (3125)
1228. On a seat of ruddy gold inlaid with beauteous gems,
He that quelled the alien-faiths stood mantled
In effulgence; it looked as though that the flood
Of lofty gnosis that coursed in him, overflowed
As cool lustre, from his fresh, pearly jewels
Very like those of the moon's rays. (3126)
1229. The greeting women whose mien was like
The young peafowls, hymned melodiously
The benedictory verses, and those airs pervaded
Everywhere; they poured out fragrant water
From bright vessels before him and in loving devotion
They went round him and plied themselves
In the fitting rites of the wedding. (3127)
1230. The hallowed Brahmin-women walked before him
Carrying things auspicious; like the stream
Of Ganga (at its source) wending
And blending with the Himavant of ruddy and auric hue,
He--the one that in the past dropped into the Vaikai
The palm-leaf, that we might thrive--,
Moved into Nampaandaar Nampi's mansion
Of ruddy gold, and then into Aadi Bhoomi, the hall of wedding.(3128)
1231. The fragrance of eagle-wood filled the hall;
There under a canopy decked with beautiful gems
And wrought of pure silken cloth, on a seat strewn
With fresh, fragrant and flawless flowers,
Hailed by women whose visages burgeoned in joy
And over whose breasts hung chains of pearls,
And surrounded by Brahmins who were free from wrath
And other vices, he sat happily enthroned. (3129)
1232. The righteous Brahmin who was blessed to give his daughter
In wedding and his wife of rare tapas, truly wrought
By her in her previous births,
Came before the godly bridegroom carrying
As of right cow's milk and pure water
To wash his feet in great delight. (3130)
1233. When she of long and fragrant hair poured the water
From the pot of gold, nampaandaar Nambi of abounding virtue--
The fruit of his great tapas--, with all his mind
Contemplated the godly son as the very Lord of matted hair.(3130)
1234. And washed his feet; he sprinkled the water
On his own crown, and on all places within
And without his hill-like mansion;
The in great joy he drank it and sprinkled it
In swelling love on his thrilled kith and kin. (3132)
1235. Over the hand--soft as lotus flower--,
Of the godly son of ever-growing brilliance
He poured the fragrant and holy water from
The karakal of gold;
Duly declaring his gotra, clan and all,
He solemnly (and thrice) affirmed thus:
"I hereby give my daughter--the rare treasure--,
In wedding to the godly son." (3133)
1236. Now came the flawless and goodly and auspicious hour
When Tirugnaanasambandhar could hold
With his r_seate hand, the hand of the virgin
Of great tapas; her parents and brothers,
Surrounded and hailed by the kin,
Conducted the glorious and fawn-like virgin
To the presence of the godly bridegroom. (3134)
1237. She was led to the right side of him who was
Blessed with True Siva Gnosis--one and indivisible--;
She whose great alkul was like a cobric hood--
Verily a shoot of great tapas--,
Was caused to be seated by his side; it was
Like unto a lightning married to a white cloud
That stood poised, for ever, in the radiant sky. (3135)
1238. Beholding in great delight the Lord of Pukali
Whose form was true piety, with the soft flowery twig--
His bride whose brows were bows--, men who had now
Become Devas as their eyes winked not,
Blessed them with goodly, auspicious words. (3136)
1239. In the center of a pandal decked with adornments
In serried order, and whose pillars were plated
With gold fresh from the mint and set with coral,
Under a decorated pavilion Tiruneelanakkar,
Valiant in the Vedas sat as the wedding-priest
Before the Adept of the threefold Tamil;
He performed the rites and rituals as ordained
In the primal Vedas, invoking the grace
Of the hallowed feet of Tirugnaanasambandhar. (3137)
1240. The Vedas resounded in a crescendo; auspicious words
Of benediction were showered; the godly bridegroom
Was to hold the bangled and roseate hand
Of the bride; so before the bejewelled bride,
The wearer of the sacred thread--TiruneelaNakkar
Who wears patience as his jewel--, took out
The white and flawless puffed rice and offered it
As oblation into the sacrificial fire:
To circumambulate the sacrificial fire. (3138)
1241. The godly bridegroom willingly held
The pretty and flower-like hand of the bride
Whose breasts were like unto soft buds;
It became clear in his chinta that the fire
Dear to him was the Lord who sports the Bull
In his banner and who presides over the shrine
Of Tirunalloorpperumanam; he moved on. (3139)
1242. As he circumambulated the fire fostered ritualistically,
He of the roseate and lotus-like hand
That held the pretty hand of the bride's,
Thought thus: "Should the life of the householder
Engird me, even me? With her I will reach
The everlasting feet of Siva." This desire in him
Swelled more and more. (3140)
1243. Surrounded by the great and bright throngs
Of kin and devotees, mystically blessed
To get oned with boundless Siva Gnaanam,
Freed from all nexus with any world whatsoever,
And resolved to blend with Siva,
He fared forth to the shrine of the Lord
Who had wrought for him the wedding
In unison with his family tradition. (3141)
1244. He reached the opulent shrine of Tirupperumanam
Where Siva abides in joy, dispensing grace;
The Fosterer of the way of tapas divined the hour
Or Release to be nigh at hand; his goodly
Consciousness assured him that even as the Lord
Ruled him as His serviteur in the past,
He would now and for ever rule him
Revealing unto him His feet of fresh blown
Lotus flowers and thus end his embodiment. (3142)
1245. In swelling love he sang the divinely true decad
Beginning with the words: "Kalloor-p-Perumanam..."
Resolving to do away with the evil and birth-breeding
Paasa of all those that attended the wedding
And having that as the import, he hailed the Lord thus:
"O Lord! O True One of Nalloorpperumanam!
This is the hour for us to reach
The everlastingly true umbrage of your feet!" (3143)
1246. The God of gods graced him thus: "May you,
Your wife like unto a starling, and all
Men and women that attend your holy wedding
Come to Us through this fire. "The Lord commanded
Him thus, and grew into a pillar of pure fire
That by its radiance brightened the triple worlds. (3144)
1247. The Lord revealed to them an entrance
In that spiraling flame which rose aloft
Containing within itself the divine temple;
Pukali's Prince of everlasting glory hailed
The Lord, the supernal flame now grown
Pervasive and immense, and adored Him;
To grace all with deliverance in this wide wide world (314_)
1248. He affirmed that the true way of wisdom unto all
Is the Word Na Ma Si Va Ya; he then graciously sang
The divine Namasivaya - Decad to the hearing
Of the dwellers of heaven and earth, and thus
Proclaimed his mandate: "To rid for ever
Your debasing embodiment, all of you present
In this wedding, enter here!" (3146)
1249. They that were immersed in the shoreless sea
Of birth and death and tossed about for endless ages,
Caged as it were in the miserable embodiment,
And stood bewildered and confounded,
By reason of their adoration of the divine wedding
And blessed with its guiding splendour,
Now rid of their cycle of transmigration,
Entered the Everlasting Flame of Life. (3147)
1250. Tiruneelanakkar of ever-increasing glory,
Tirumurukar and other serviteurs,
Sivapaadahridayar of spiritual beauty,
Nampaandar Nambi, Tiruneelakandapperumpaanar
Whose glory is poised in truth
And all others that came to attend the wedding
Encircled by their kith and kin
And with their respective helpmeets
Entered the fire. (3148)
1251. They that bore the beauteous and pearly
Palanquin and the cinnams wrought of pearls,
The women that plied themselves in the service
Of duly weaving garlands of flowers and of pearls,
They that carried things auspicious
And the serving retinue:
All these, now blessed with the consciousness
Of having snapped their paasa-karma, adored the Lord
Moved in and gained life ever lasting. (3149)
1252. The tapaswis of the sextuple faiths, the devotees thereof,
The munis of chanting Vedas, they that came
Thither to adore the wedding and others that came there,
By grace divine to get deliverance,
Entered the immense and boundless fire. (3150)
1253. When all had thus entered the fire,
Holding his bride by the hand,
Tirugnaanasambandhar who made his gracious avatar
To dispel evil away, circumambulated the Fire
Came near unto the beauteous and beatifically growing fire
Of the Lord; all his worldly consciousness
Ended; he entered the Fire
And blended thereinto inseparate. (3151)
1254. When the godly son entered the Fire and blended
Into Godhead, the Great Dancer caused
The disappearance of the Flame that shone on,
Till then; the old Perumanam temple
Of the Lord of Munificence re-appeared;
This witnessing the people of the sea-girt earth
Who were not blessed with this beatitude,
Stood bewildered, and grieved. (3152)
1255. The celestials, munis, Brahma and countless others,
Though they from a great distance beheld
The blending of the Lord of the Kauniyas
Into the divine body of the triple-eyed Lord,
Could not yet come by that beatitude;
They therefore so hailed the Lord, till
Their great grief passed away. (3153)
1256. I have but hailed the history of the Lord
Who is the Abode of rare Tamil,
As revealed to me by the light
Of his hallowed feet; I will now proceed
To narrate the greatnesses of the servitorship
Of world - renowned Yeyarkone Kalikkaamanaar,
Such as, his great munificence,
Steadfast puissance and godly consciousness. (3154)
----------------
NOTES
Verse No.
1. The Vedas: "Vedic science is a system of spiritual knowledge
encompassing all domains of life. First, it gives us the
knowledge whereby liberation or self-realization can be gained,
where we gain the true goal of life which is the immortality of
our inner consciousness. Second, it provides the knowledge
whereby the outer aspects of our lives can be harmonized with
our spiritual purpose. This includes how to take care of our
physical body and our society. As such Vedic knowledge provides
the foundation for a true and spiritual human culture. It extends
into all spheres of life and knowledge including medicine, astrology,
mathematics, psychology, sociology and linguistics. It is the basis
of the art of India, its poetry, music, dance and sculpture. It was
the model for the social structure and legal system of ancient
India. . . ."-- From the River of Heaven _y David Frawley, p.14 and 15,
Motilal Banarsidass Publishers, 1992.
For gaining a correct perspective of the Vedas, the reader
should read the Vedaachaachaarya David Frawley's works: Gods,
Sages and Kings, Hymns from the Golden Age, Wisdom of the
Ancient Seers, The Astrology of the Seers, Ayurvedic Healing and
the Yoga of Herbs - (Co-author Dr. Vasant Lad).
About the all-comprehensive nature of the Vedas, Verse
91 of Tirumoolar's Tirumantiram affirms thus:
"There is no dharma outside of the Vedas;
All dharma is contained in the Vedas;
Ceasing disputation, the truly intelligent
Hymned the Vedas and gained Salvation."
Superb Saivism: This is Saiva Siddhantam evolved out of the Saiva
Aagamas. The Vedas are to be read in the light of Saiva Aagamas.
Suprabhedaagama affirms: "Siddhantam is the quintessence of the
Veda" (Siddhanta Veda saaratvaat). The Makutaagama asseverates:
"The very essence of the Veda is this Tantra-Sastra (Aagama)"
(Veda saaram idam sastram). It also says: "The knowledge of
Siddhantam which is the import of the Vedanta, is ethereally
beatific" (Vedaanthaartam idam gnaanam siddhantam paramam
subham).
It is good to remember that Saivism referred to by
St. Sekkizhaar relates to the Sivaagamas. The fourteen Meikanda
sastras which contain the quintessential wisdom of the Saiva
Aagamas came into existence later.
Tirugnaanasambandhar: He who is linked with pati-Gnaanam, also known as
Siva-Gnaanam. It is indeed true Gnosis.
Pukali: Seerkaazhi - the birth-place of St. Tirugnaanasambandhar. Pukali
is truly the Palladium. The coolth of Pukali is meant to abate altogether
the heat of repetitive births. The opening verse sets out in clear words
the raison d'etre of St. Tirugnaanasambandhar's avatar.
1. The great Cholas of ancient Saivite stock: The greatness of the Chola
dynasty is a matter for celebration. The Chola kings with steadfast and
unswerving adherence, served Saivism. A Paandya King, for a brief
period, deviated from the path of Saivism. The lost sheep was restored
to the fold by Tirugnaanasambandhar.
The Cauvery: St. Sekkizhaar calls it Ponni (the golden) by which name
alone it was known to the ancient Greeks.
Impregnable walls: St. Sekkizhaar calls them "Kanni Mathil" (the
Virgin - walls), as they were virtuously firm and righteously stubborn,
yielding their virtue to non.
2. Chant the Vedas as ordained: It is only given to the initiated, the right to
chant the Vedas, and not even to them as they like. They have to be
chanted as ordained.
Great Deluge: The Pralaya that causes the Dissolution of the world at the
end of a Kalpa.
It is...on the ocean-stream: the world may end but not Seerkaazhi known
as Thonipuram (the city surmounted on Dhoney).
(dhoney n. (hist.) small sailing vessel; cp. TONY/T/) - page 685, The
Little Oxford Dictionary (1986).
4. Each 'Great Deluge' leaves its water-mark on the walls of Seerkaazhi.
These multitudinous water-marks resemble the twinings of Vasuki -- the
serpent of the nether world--, that was used as a rope to churn the
Milky Ocean. The ocean was churned to come by (1) Amrita (Nectar)
-- the water of life immortal, (2) Dhanwantri, the Physician of gods
and the cup-bearer of Amrita, (3) Lakshmi, the goddess of fortune and
beauty, and consort of Vishnu, (4) Sura, (5) Chandra -- the moon,
(6) Rambha -- a nymph, and pattern of lovely and amiable woman,
(7) Ucchaishravas -- a wonderful and model horse, (8) Kaustubha, a
celebrated jewel that since adorns the beauteous chest of Vishnu,
(9) Paarijaata, a celestial tree, (10 Surabhi -- the Cow of plenty,
(11) Airaavata -- a wondrous tusker (Indra's mount) and (12) Sankha, a
shell -- the Conch of Victory.
The many water-marks are proof positive of the hoary nature of the
city.
5. A myriad young suns: Surya (the su_) is the dispenser of light and
knowledge. St. Tirugnaanasambandhar is more than a sun.
Seerkaazhi, his birth-place is not a city of a single sun. The city is
endowed with a myriad suns.
Kamban, in his Ramayana, speaks of a city of myriad
moons. In Mithila, from behind each window a damsel peeps out to
have a darshan of Rama and Lakshmana in the company of Viswamitra.
It looked as though that from each casement a flawless moon uprose.
(Saalaram thorum thondrum Chandira udayam kandaar.)
7. St. Sekkizhaar's subtle suggestion through the figure of speech known
as pathetic fallacy, is that even the mango tree of Seerkaazhi, is poised
in the Vedic way, performing yaaga (holy sacrifice). The oblation of
(melted) ghee is poured through the mango-leaf in a homa-pit of fire.
It is poured constantly and without interruption. The constant pouring
is referred to as thailadaarai (rain of oil)
9. If the trees of Seerkaazhi can emulate the Brahmins, small wonder it is,
that the lotus flower with its stem and humming bees, can also emulate
the hymning Brahmin.
Saama hymns: Saama Veda is one of the four Vedas. The Saama Veda
Samhita is out and out metrical. It contains 1,549 verse; only seventy
eight of these have not been traced to the Rig Veda. The verses of
this Veda have been selected and arranged for the purpose of chanting
at the sacrifices and other appropriate occasions. Saama hymns are
particularly dear to Lord Siva.
10. Kolam: Kolam means beautification. Every Hindu woman specializes in
this fine art. With rice-flour, within and without the house, intricate
designs and crinkum-crankum patterns are drawn. Kolam combines
beauty with charity. The rice-flour is meant to feed emmets, insects,
squirrels etc. Kolam is an indicant of auspicious prosperity. The
woman of Seerkaazhi are described as Vada Meen (the northern star).
The northern star is personified as the wife of Vasishtha, a paragon
of conjugal excellence.
Cf. "I am constant as the northern star,
Of whose true-fix'd and resting quality
There is no fellow in the firmament."
- Julius Caesar: Act iii, Sc.1. 1. 60.
11. Muddy play-field: The play-field may be dusty. The dust, however, in
the words of Tagore, is "healthy dust." St. Sekkizhaar, in the order of
precedence, first praised the righteous Brahmins. Next he extolled the
chaste wives of the Brahmins. Their children then received his
attention. These children emulated their glorious parents. This
bespoke their future greatness.
Cf. ". . . . . the childhood shows the man
As morning shows the day."
- Paradise Regained: Book IV, l.220
12. The house in ancient Tamil Naadu were rich in poles and pennants.
Nala Venbaa speaks of 'pennant - flaunting balconies.' NAASI is
the place on which the flag-pole rests.
13. This verse speaks of the abundant uberty of Seerkaazhi. Heaps of
gems lie uncared for. According to St. Sekkizhaar evolved souls do
not bother about material prosperity. Milton says:
"Extol not riches, then, toil of fools,
To slacken virtue and abate her edge,
The wise man's cumbrance, if not snare; more apt
Than prompt her to do aught may merit praise."
- Paradise Regained: Book 11, l.453.
14. i) Bhiramapuram: The city sanctified by the shrine at which Brahma -- the
Creator worshipped. Brahma is a member of the Hindu triad comprising,
Brahma, Vishnu and Rudra (not Siva and not at all Para-Siva).
ii) Venupuram (The Bamboo city): Indra, mortally scared of Surapadma
remained in this city incognita and worshipped Siva who manifested
Himself to Indra in the form of bamboo.
iii) Pukali (Alsatia): The Devas and others too took refuge in this city
during Surapadma's reign of terror. It is here the prayed to Siva to beget
a son to quell the tyrant. As this city served as their place of refuge, it is
_known as the City of Refuge (Pukali).
iv) Venguru: Sukra, the hierophant of the Asuras, worshipped at this shrine
and became a great guru. Hence this city is known as the city of the
great guru.
v) Thonipuram: Vide translation and notes of verse 3.
vi) Poontharaai: (Poo/Bhu: Earth. Tharaai: (He) that wore it in his tusk).
An Asura called Hiranyaaksha rolled the globe, as though it were a mat,
and hid it in the bottom of the ocean. To retrieve it, Vishnu assumed the
form of a cosmic boar, slew the demon and rose up with the earth perched
in his tusk. As Vishnu, in the form of the cosmic boar, adored Siva in
this city, it is reminiscently named after him.
vii) Sirapuram: A certain Asura called Silamban, assuming the disguise of a
Deva, insinuated himself among the Devas at the time when Amrita was
distributed to the gods. Silamban managed to partake of a modicum of
Amrita -- the water of immortality. The Sun and the Moon discovered this
and informed Vishnu of the happening. Thereupon Vishnu sliced away the
two hands as well as the head of the Asura. However as he has gained
immortality, his body was placed in the stellar sphere, the upper parts
represented by a dragon's head called Raaghu -- the ascending node, and
the lower parts, represented by a dragon's tail called Ketu -- the descending
node. Silamban's decapitated head worshipped Siva in this city. Hence its
name, the city of severed head.
viii) Puravam: Of yore, Indra as an eagle and Surya as a dove set out to test
the clement and eelymosynary emperor sibi. Chased by the eagle the dove
fell at the feet of Sibi. When the eagle claimed his game, the emperor would
not part with it, though he announced that he was prepared to give any other
thing in its stead. The eagle demanded an amount of flesh from Sibi's body,
matching the weight of the dove. Flesh sliced away from Sibi's body was
weighted against the dove's. Any amount of Sibi's flesh was found to be
insufficient. Eventually Sibi entered the pan and weighed himself against the
dove. It was then, and only then, the pans weighed equal and level stood the
central pin of the scales.
As the Sun god sinned in the form of a dove, he, later, worshipped Siva in
this city, in the very form of a dove. Hence the name Puravam -- the
Dove-city.
ix) Sanbai (The city of shandba grass): Cursed by the rishi Kapila a woman
gave birth to a pestle which she broke into smithereens. These grew into
shanba grass, with which the Yaadhava people killed each other. To expiate
the sin, Kapila and Krishna did penance in this city.
x) Kaazhi: The city is named after Kaali, the Consort of Siva, in her fierce
form. Kaali is Grace in fierce form. This is needed to quell useless alien
faiths.
xi) Kocchaivayam: (Kocchai : Malodour. Vayam : Removal) Paraasura
copulated with a fishwife in mid-river and thus engendered sin as well as
malodour. His penance done in this city did away with the sin and the
malodour.
15. Gotra: It is named after one of the ancient sages who is either a descendant
of or himself one of the eight accredited progenitors of the human race,
namely: Agastya, Atri, Bharadwaja, Gautama, Jamadagni, Kasyapa and
Viswamitra. Every twice-born (Brahmin) or person belonging to the first three
castes, owns one of these rishis as the original founder of his family.
Sivapaada Hridaya: He in whom the Feet of Siva are embosomed.
Tapas: Tapas is achieved in the words of Shelley
". . . . . . . . . . . . . . . . by dreadful abstinence
And conquering penance of the mutinous flesh,
Deep contemplation and unwearied study
In years outstretched beyond the date of man" - Hellas.
Tapas is derived from the root 'tapu' burn. Fire is a purifier and
so is tapas. The power of tapas is known as tapaagni. Chapter 27
of Tirukkural si_gs the greatness of TAPAs.
16. Bhagavati: It is one of the names of goddess Paarvati. Bhagavati means:
"Consort of Bhagavan -- the Almighty." The Sivapaada - Hridaya couple
can be best described in Milton's words, thus:
"For contemplation he and valour formed,
For softness she and sweet attractive grace.
He for God only, she for God in him" - Paradise Lost. Book iv, l.297.
Chaste and submissive: Cf. "Yielded with coy submission"
- Ibid., 1.310.
17. Both were from the ancient clans of Saivism: Both the clans owned
Siva as their deity. Yet these two had to be different from each other.
The rule is as follows: "Let not a damsel be married to a man who is
of the same gotra or pravara or within five degrees on the side of the
mother or seven degrees on the side of the father." - Yaagnavalkya,
1, 52 - 53. The rule is that persons of the same gotra or pravara
cannot validly marry each other and a marriage celebrated in
contravention of this rule is against Hindu Law and is void. The
spouses should be from two different clans. The clans of Bhagavati
and her husband were different. Yet these clans "knew nought but
the feet of Siva." An erroneous view is held by many, according to
which all Smaartha Brahmins owe absolute allegiance to the doctrines
propounded by Sankara Bhagavad Paada. A few of them are at least
Saivites in the true sense of the word. Nilakantha, Appayaa Dikshita
and others were staunch Saivites.
18. This verse speaks of the time (circa 570 to 640 A.D) when Saivism
was at its nadir. The powerful Pallava King Mahendra Varma who
ruled over Kaanchi was a Samana. He died in 630 A.D. No doubt,
before his death he became a Saivite. The then Chola King was
weakling. The Paandya who ascended the gadi in 640 A.D., was a
puissant Samana monarch. Saivism was almost on the point of
extinction. It gasped for breath and exhaled a languid weariness.
Teemed with the falsity:
Cf. ". . . . . . . . . . . . . and the tongue
Of all his flattering prophets glibbed with lies."
- Paradise Regained, Book I. l.374.
19. The words "neeru aakkum" occurring in the original have to be
carefully construed. They may refer to the ushering in of the way of
Holy Ash or to the shattering of alien faiths. St. Sambandhar was
not at all an intolerant zealot. At the same time he would not gladly
suffer the falsity of alien faiths to flourish and quell Saivism, which
at no point of time, had any grouse against any religion. It was not
part of its programme to undertake any crusade or jehad.
20. At Seerkaazhi, Siva manifested Himself in the three beatific forms
of Linga, Guru and Jangama. In the adytum of the shrine He is
Brahmapuriswara; in the Ark He is Dhoneyappar and in the higher
Vimaana He is Sattai Naathar.
22. Aadirai is the Betelgeuse -- the sixth lunar mansion. Vaidikam is
the Vedic way of life.
23. The Holy Ash: One of the three insignia of Saivism, the other two
being matted hair and rudraaksha (Scarlet Eleocarpus beads). The
ashen stripes that adorn a Saivite are symbolic of his purity and
piety. He should therefore be ever on his guard and do nothing that
would displease Siva and His servitors. The holy ash is part of the
pure Vetam (guise/ habit/external appearance) of a Saivite. It should
be venerated always. After all the whole universe, at the time of
Dissolution becomes a bucket of ashes. A stage beyond ashes,
exists not. The ash made holy by the utterance of the Lord Siva's
sacred name is the sole mascot for mankind. For a true Saivite, all
days are Ash - Wednesdays.
24. The term asaivu-il occurring in the original can be translated in
Milton's words as "without change or end".
- Paradise Regained, Book III, l.197.
26. Like Jesus, Tirugnaanasambandhar was the cause of the fall and the
rising of many.
Cf. ". . . . . as old Simeon plain foretold
That to the fall and rising he should _e
Of many in Israel . . . ."
- Paradise Regained, Book II. l.87.
The spirit that takes the avatar, in the words of Milton Paradise
Regained, Book IV, 1.598) is "enshrined in fleshly tabernacle and
human form."
The word avatar means 'descent'. St. Sambandhar is hailed as an
amsa (aspect) of Lord Murukan. We can worthily celebrate his
nativity in the hallowed words of Maha Muni Milton:
". . . . . the son of Heaven's eternal King
Our redemption from above did bring."
Like the Christ, Sambandhar too
"Forsook the courts of everlasting day
And chose with us a darksome house of mortal clay."
Thanks to his avatar, the servitors of Siva will flourish for ever.
Cf. "Yea, Truth and Justice then
Will down return to men,
Orbed in a rainbow; and, like glories wearing,
Mercy will sit between,
Throned in celestial sheen,
With radiant feet the tissued clouds down steering;
And heav'n as at some festival
Will open wide the gates of her high palace hall."
- On the Morning of Christ's Nativity, verse XV.
27. Pat upon the avatar of St. Sambandhar, the people of Kaazhi
experience an ecstasy as a result of which the hairs on their bodies
stood erect. In English, there is no word to describe this rapturous
condition. It however has a word, namely, 'horripilation' which
means: 'a contraction of the cutaneous muscles causing erection of
the hairs and goose-flesh."
28. "This day . . . . . birth" : Cf. ". . . the Messiah was now born"
- Paradise Regained, Book I, l.245.
29. Cf. (i) ". . . . . . . . . . . . . . . and winds
Of gentlest gale Arabian odours fanned
From their soft wings, and Flora's earliest smells.
Such was the splendour. . . . ."
- Paradise Regained, Book II, l.363.
(ii) ". . . . . . . . . . . . . . now gentle gales
Fanning their odoriferous wings dispense
Native perfumes . . . . ."
- Paradise Lost, Book IV, l.156.
(iii) ". . . . . . . . . . . . . . They are as gentle
As zephyrs blowing below the violet"
- Shakespeare, Cymbaline, IV, 2, l.172.
(iv) "Where the light wings of zephyr, oppressed with perfume
Wax faint o'er the gardens of Gul in her bloom" - Byron.
32. Goodness ruled all the directions:
Cf. (i) ". . . . . . . . . . . . . . . . the birds
Cleared up their choicest notes in bush and spray"
- Paradise Regained, Book IV, l.434.
(ii) "All things work together for good to them that love God."
- N.T. Roman, VIII, 28.
33. Tradition has it that if one of tow well-turned Veenas, is strummed by
an expert, the other, on its own accord, responds and bursts into
notes of music. Maha Bharatam says that when someone belonging
to the Kaurava hosts pridefully blared his conch, Krishna's
Paanchajanyam blared horrisonant. The reader may, in this connection,
consult Sri Swamitha Atreya's work 'Maanicka Veena' with advantage.
Cf. "And all the while harmonious airs where heard
Of chiming strings or charming pipes"
- Paradise Regained, Book II, l.362.
34. This and the following six verses describe the celebration in which is
included the performance of Vedic rites, during the ten days following
the birth of the divine child.
36. The casting of horoscope is one of the sixteen sacraments.
37. Gold-dust mixed with perfume is strewn on distinguished visitors.
On great occasions it is lavishly strewn over all things and persons
connected with the celebration as a mark of high jubilee. "Ennai
sunnam ethir ethir thoovida" are the words of Periyaazhwar.
39. 'Aiyavi' is white mustard. Its smoke is potent to chase evil away.
It is known as 'Kadi-p-pakai' (the chaser of Evil).
41. The infant God: Muruka. He is Subrahmanya of the Vedas -- the
Fosterer of Brahmanyam (Brahmanic piety/virtue/righteousness).
42. The word 'in' in 'mulaiyin paal' means sweet. It is sweet with the
devotion for the Lord Siva's hallowed feet. Our saint was sustained
by the milch swe_tened with the devotion for Siva's blessed feet.
43. The Tamil word 'Kaappu' is 'raksha' in Sanskrit. It is talisman/mascot.
The Upanishads affirm that it is the holy ash which is the true raksha.
Our saint has sung a decad on the glory of the holy ash. Besides,
innumerable are his references to the holy ash which are to be met
with everywhere in his sacred hymns.
44. Tamil speaks of five types of mothers. The nurse is one of them.
'Taalaattu' is lullaby. It is derived from the Tamil word 'taalu' meaning
tongue.
45. The several stages of a child's growth are matters for celebration.
When a child stretches one leg keeping the other one flexed, and
plants firmly both his hands on the floor and gently lifting its head,
sways it slowly, he is said to play 'sengkeerai'. As this act of the
child resembles the gentle sway of the stem of greens in the
southerly, it is called 'sengkeerai aadal' (the sway of the stalk of
greens). This usually takes place when the child is five to seven
months old.
46. 'Sappaani kottuthal' means clapping with hands. A child indulges in
this frolic when it is about nine months old. In rural areas, the following
custom is still observed. People who tread the earth when night invests
it, clap their hands to drive away reptiles and the like from their path.
Child Sambandhar clapped his hands to drive away from his divine path,
the faithless.
47. St. Sambandhar was the recipient of Gnosis as one privileged to be
blessed with it. Charya, Kriya, etc., are prescribed for those who are
yet to emerge as totally - evolved souls. "Saamusiddhars" like
St. Sambandhar are perfected souls. They lack nothing. They are
ever-poised in Siva. It is Siva who shapes their way. It is He who
confers on them the final beatitude at the hour He chooses.
"Pandai nal tavatthaal tondrip
Paramanai patthi pannum
Thondaraith THAANE thooya
Gatiyinil thokuppan" are the words of Sivagnaana Siddhiyaar.
(The servitors of Siva who get born as the Accomplished-in-God-
Realization, thanks to their great and goodly and past tapas, stand
blessed (lacking nothing). They attain the Bliss of Release straight
through Siva Himself -- (the supreme One).
The raison d'etre of the sastras is for the benefit (of
indoctrination and Saivite inculturation) of others only. St. Sambandhar
himself specifically refers to his singular estate of beatitude in his very
first hymn, in these words: "Yedudaiya malarran munai naall paninthu
yettha Arul ceytha" (O the Grace, (You) have showered on me for my
past acts of adoration with petalled blossoms).
The question: "Did St. Sambandhar adhere to the ways of
the Scriptures?" is not only irrelevant but also blasphemous in the
highest degree. It is in this light the words of the Sankarpa
Niraakaranam: "Oru pani seyyaach Chirapura Selvarum gnaanam petre
nanmai" (the beatitude of Gnosis gained by the (spiritually) opulent
one (St. Sambandhar who rendered service none), are to be
understood.
48. Karpaka: The divine wish-yielding tree. The divine wish-yielding
stone is Chintaamani. Sevenfold music: An idea of the ancient Tamil
musical scale can be gleaned from the Cilappatikaaram, a Tamil
classic. Its author -- a born prince and a price of poets --, introduces
the musical scale when describing a dance performed by a group of
seven girls. The seven bear the very names of the musical notes, they
being: Kural, Tuttham, Kaikkilai, Uzhai, Ili, Vilari and Taaram. The
septet is divided into twenty two maattirais. It can thus be seen that
the ancient knew all about (pi) which is 22/7. We are told, when a
division of 22 by 7 is attempted, even a computer breaks down.
Poet Triloka - Sitaram, in his Gandarva Gaanam, speaks
of the seven goddesses of music materializing from the music of
yaazh.
St. Tirugnaanasambandhar was a musician par excellence.
He is hailed by St. Sundarar, as the one who quotidian propagates
Tamil through music -- dulcet and sweet. The world has not witnessed
a composer younger than he.
49. The guru initiates his chelas in multitudinous ways. His look, touch
or smile is baptism. The divine child's smile, touch, look or embrace
are the variform deekshas. St. Sekkizhaar calls him Perum Pukali-p-
Pillaiyaar -- the Son who is the puissant Palladium.
50. His curly, dark and soft locks:
Cf. (i) ". . . . crisped snaky golden locks
Which make such wanton gambols with the wind"
- Merchant of Venice, III, 2, 92.
(ii) "Long is his hair -- curly, shiny and shapely; dark
and dense; cerulean, sloping and braided with the
ends coiled. It needs neither flower nor fragrant
fumigation. By itself the wondrous hair is divinely
odoriferous. . ."
- Kamba Ramayanam, Sundara
Kaandam, IV, Verse 57. Tr. T.N.R.
52. He smote. . . foreheads. The divine child smote the toy-houses of the
little girls, only to house them in the eternal mansion, for is he not the
Word, the Way and the Light?
53. The Vedas: The word Veda means knowledge. It is knowledge in itself
and the source of knowledge for all mankind.
57. The child stamped its feet in remonstrance. The call hath come. He can
no longer wait. The remonstrance is not an act of disobedience. The
summoning call has to be obeyed forthwith. So, willy-nilly the father has
to take the child to the place of theophany. The insistence and urgency
of the call is indicated by the term 'lightning-bright.' No power on earth
can, now, stop or delay the even.
58. The temple tank is the Womb of all waters.
60. Tarpana(m): A rite whereby oblations are offered after ablutions.
Agamarusha -- its performance: The performer of agamarusha should
stand in water, his feet firmly planted. He should, in this position chant
the prescribed mantras, thrice. Then, he should immerse himself into
the water without changing his position and continue to chant the
mantras.
The Agamarusha Sukta is the 190th Sukta of the Rig Veda.
Agamarshanam (skt) means, the slaying of sin. The ritual bath is
symbolic of the washing away of sins.
61-62. St. Sekkizhaar has admirably recorded the various stages which
culminate in the cry of a child: the moistening of eyes, the trembling
application of the hands to the eyes and the fluttering of lips.
The term 'thalaikkeedu' occurring in verse 60, means pretext /
excuse. The reason for the child's cry is not the temporary absence
of his father. That but serves as a vyaajam. The immortal longing
of the child for Siva is the real cause. St. Maanickavaachakar says:
"Azhuthaal Unaip peralaame" (I can secure You (Siva) if I cry and
cry). The divine child's crying was so godly that it compelled the
advent of Ammai-Appar. Verse 68 informs us that Paarvati, the
Magna Mater Herself, was pleased to staunch his tears.
When love wells up, eyes are suffused with tears. "And
is there bar which even love restrains? Tears flow out proving
love." The eyes of a devotee are sweet spring of piety.
63. Sivapaada Hridayar placed the child on the bank of the tank, and
then entered the water. When he plunged into the water, the child
that missed him, did not look at the place of his disappearance. He
but cast his look on the crest of the Ark-Temple. Why? He did so,
as his true parents -- Thoniyappar and Periyanaayaki, abode there.
The obtaining of the true and real and spiritually - opulent
perspective is thus suggested by St. Sekkizhaar. The look and the
outlook of the divine child have undergone a sea-change and
henceforth his anchorage is the Sea of Mercy.
Amme - Appaa: These words are untranslatable. The vastitudes of
these two simple words are immeasurable. God is truly Ammai-Appar
which is inadequately referred to as 'Ardhanaareeswara' in Sanskrit.
God is at once Mother and Father, not only Woman and Man.
"In speaking about God, the theological doctrine of analogy
makes use of three phases or three interconnected_steps of affirmation
(Via affirmationis), negation (Via negationis), and eminence (Via
eminentiae). In this process, a word whose meaning is known and
derived from human experience is first affirmed of God. The same
word is then critically negated to remove any association with
creaturely modes of being. Finally, the word is predicated of God in
an eminent way that transcends all cognitive capabilities." God As
Feminine by Joseph Sebastian (pp. 385 - 386), European University
Studies, Peter Lang, Frankfurt am Main, Berlin (1995)
For example when we hail God as mother, our thinking is
bound to hover over a human mother. Is god a mere mother of the
human specie? No. Yet, is He not a mother? He is; He alone truly is
a mother, in an eminent and transcendental way.
Joseph Sebastian says: "Our attribution of metaphorical images to
God in our religious language whether masculine... of femine...
undergoes the simultaneous movement of affirmation, negation and
eminence, and thus 'transcends the human distinction of the sexes'."
A word about the significance of the words -- Ammaa and
Appaa --, will not be out of place here. Even as (the mouth is oped,
the letter 'A' (as in America) is born. When it is closed the letter 'p'
(ip) (as in apple) or 'm' (im) (as in immense) is born. So it is, that a
child effortlessly makes its first utterance: Amma or Appa. These
words are connected not merely with the physical parents but with the
only and true parent who is God.
It can thus be seen that the divine child addressed, not his human
parents, but his true parents -- Siva-Parvati.
64. The child's address 'Amme - Appaa' was answered in the form in
which the call was couched. It was the Mother who first materialized
before the child. The words of St. Sekkizhaar: "Ponmalai Valliyum
Thaanum", are packed with mystic significance. It is in this order
the theophany is hailed by the child. His very first hymn begins thus:
"Todu udaiya . . ." It is the other that wears the Todu.
65. It is to be remembered that the advent of Siva as Siva, is to test a
servitor; His advent as Ammai-Appar is to bless a servitor. It is in
this light the Periya Puraanam is to be studied.
66. The language of religion is, more often than not, anthropomorphic.
The words do not carry with them any literal meaning. These are
symbols. Cup of gold, breasts and the like breathe transcendental
mysticism Uma is Unnaamulaiyaall (She whose breasts know no
suckling). It is Grace that is metaphorised as breast-milk.
". . . . . . . . . . . an angel of the Lord appeared to him in
a dream and said, "Joseph son of David, do not be afraid to take
Many home as your wife, because what is conceived in her is from
the Holy Spirit." - Matthew, 1-20, Holy Bible - New International
Version. This type of conception is unknown to the phenomenal
world. It is beyond the ken of anyone's comprehension. Yet
nothing is truer than this CONCEPTION.
Augustine of Hippo rapturously exclaims thus: "He who
wrote on the tablets of stone without iron made Mary with child of
the Holy Ghost; and he who produced bread in the desert without
ploughing, impregnated the Virgin without corruption; and He who
made the rod to bud without rain, made the daughter of David bring
forth without seed." - The Wisdom of The Saints - An Anthology
(Ed. Jill Haak Adels) O.U.P. (1987), p. 17.
"Vicchathindrye vilaivu seykuvaai" (Seedless you cause
the yield) are the words of St. Maanickavaachakar.
The following passage occurring in Tirupporrchunnam
(Tiruvaachakam) will suffice to confound the soundest of scholars:
"Ennudai Aaramuthu engkall Appan
Em Perumaan Imavaan Makatkuth
Thannudaik Kellvan Makan Takappan
Tamaiyan . . . ."
(My rare Nectar -- our Sire, our Deity--,
Unto the Daughter of Himavant, is
Her Spouse, Son, Sire and Elder Brother too).
However the above passage presents no difficulty to the student of
Saiva Siddhantam. When Siva bids Sa_ti to re-evolve the resolved
cosmos, He is Her husband. When the Sadaasiva-tattva emerges
from the Sakti tattva, He is Her son. As Sakti-tattva emerges from
Siva-tattva, he is Her father. When siva's Gnaana Sakti activises
Suddha Maaya, Siva-tattva emerges. When His Kriyaa Sakti activises
it, Sakti-tattva emerges. So is Siva called Her elder brother.
Sivagnaana Siddhiyaar affirms thus:
"Siva engenders Sakti and Sakti Siva;
In happy union these Two engender
All the cosmos and all the embodiments.
Yet Siva is a celibate pure, and She
Of milk-sweet words is forever a Virgin.
Only wise men blessed with Gnosis,
Thanks to their tapas, know of this truth."
67-68. The following observations of Dr. G.U. Pope (pages lxxxii and lxxxiii,
The Tiruvacagam, Oxford at the Clarendon Press - 1900) merit
inscription on a plate of gold with letters of diamond. "Civan and
Catti (Sivan and Sakti) are as the sun and its radiance. This noun is
in Sanskrit, feminine, and thus the effective energy of Civan is
represented as a female, -- a goddess; and it is very wonderful what
an amount of mythology and ritual has been accumulated around this
one word. The question is repeated again and again, How is Pathi,
who is pure spirit, to mingle with and energize in souls and amid
impurities? And the answer, is, that He does so by sending forth an
energy that is like a ray of light, a mighty influence that quickens,
illuminates, purifies all things; and this energy, personified as a
goddess, has led to all the developments of Catti worship. This is
in fact the way in which the Caiva Philosophy bridges over the gulf
between the finite and the infinite .....
"There is hardly a glimpse of this idea in the BHAGAVAD-
GITA, and its development in the Siddhanta seems to mark a decided
advance in theological science. The very precious germ-thought would
seem to be that -- so much emphasized in the Christian Revelation --
of the Spirit of God moving over, through and in the entire creation,
and especially energizing in human souls. It is curious to recall the
Greek Caktis, the Eumenides, the Muses, and other feminine
personifications. In Latin the names of Venus and Diana correspond
to the Tamil word Ammai. And in Dante, Beatrice seems almost to take
the place of Umai, since from her all light, knowledge, and help
proceed. Mary, Beatrice, Lucia, Rachel and Matilda -- all resemble the
Caivite caktis. Indeed, if the magnificent hymn, "Veni, Creater
Spiritus' was translated literally into Tamil verse, it would seem to
express in a much more appropriate, dignified, and forcible manner
the whole idea which lies at the root of this part f the Caiva system,
-- that all light, knowledge, power, freedom, and sanctification are
from the Blessed Spirit sent forth by the Father for the salvation of
His children. Of course Christians do not regard the Divine Spirit as
really a dove -- and the representation of the Divine energy as a
woman is surely not regarded as essential to the fullest development of
the great truth it is supposed to symbolise.
"We must not omit reference to the personification of
Wisdom in the Christian sacred scriptures as well as in the apocryphal
books. Many of these passages could be used, almost precisely as
they stand, by a Caivite in expounding his views of Cakti. The
Alexandrian School of philosophy and theology has followed out this
course of personification to a great extent, and it does not seem to
be improbable that those thinkers were influenced partly by South
Indian ideas. Gnosticism in all its developments seems to have come
from the East."
Pati Gnaanam / Siva Gnaanam: Gnosis is truly Godly
Wisdom. It is here spoken of as the breast-milk of Uma -- the Magna
Mater. Child Sambandhar is the perfectly evolved soul. He is fed by
Grace divine at the behest of the supreme Lord.
It is this concept which is treasured up by St. Manickavaachakar's
hymn which begins thus: "Thaayaa_ mulaiyaith Tharuvaane" (As mother
He suckles). According to Joseph Sebastian, Catherine of Siena
(1347 - 1380 A.D.) portrays Jesus as the Mother who with her breasts
suckle the child. Again, "John of Ford says that God is our mother
who carried us in his womb and brought us forth. He addresses Christ
as our mother who not only unites us with God but also nurses and
nourshes us 'with his own milk,' and also referes to the 'breasts of
the incarnate Word.' " - God As Feminine.
69. Aaludaiya Pillaiyaar: It is by this name St. Sambandhar is hailed by the
Saivites. It means, 'the great son under the tutelage of Almighty Siva.'
Cf. "This Man of men, attested Son of God"
- Paradise Regained, Book I, l.122.
Our Saint is hailed as Sivagnaanasambandhar by St. Sekkizhaar. His
words, therefore, are Revelation.
Cf. "DIVINE REVELATION. Isa. l.4 "a law shall proceed from me."
Matt. Xvi. 17. "flesh and blood hath not revealed it, unto me, but my
father which is heaven." John vi.46. "they shall be all taught of God."
. . . Gal. I, 11.12. "the gospel which was preached of me is not after
man; for I neither received of it of man" 1 Thess. iv. 9. "Ye yourselves
are taught of God."
This doctrine, therefore, is to be obtained, not from the
schools of philosophers, nor from the laws of man but from the Holy
scriptures alone, under the guidance of the Holy Spirit." Tim.i.14, "that
good thing which was committed unto the keep by the Holy Ghost which
dwelleth in us." Col.ii.8. "lest any man spoil you through philosophy."
- The works of John Milton, Volume xiv, De Doctrina Christiana,
Book I, pp. 19-21, Columbia University Press, 1933.
70. Kalai-gnaanam: This relates to Sastras. This is Apara-gnaanam. The
knowledge of incarnate Truth: This is para-gnaanam. Para is ethereal;
Apara is terrestrial. Our Saint is Sivagnaana-sambandhar -- the one
whose knowledge has a nexus with Siva's own knowledge. He is
therefore hailed as the first (chiefest) among tapaswis.
Cf. "With more than human gifts from heaven adorned,
And amplitude of mind to greatest deeds"
- Paradise Regained, Book II, l.137.
71. This verse is the quintessence of Saivism. It is to be remembered that
Saivism is not at all an intolerant faith, though, no doubt, it frowns at
faith which are ungodly. Saivism is that religion
"Where god is praised and God-like men
The holiest of Holies and His saints . . ."
- Paradise Regained, Book IV, l.348.
72. The ire of the sire is engendered by sanctity and not sanctimony. Of
yore, the Brahmins, like Jews, were mortally scared of pollution. The
feeder, the fed, the food and the vessel holding the food: all these
should be pure and unsullied. Sivapaadahridayar was a spiritual
martinet.
73. Many have misunderstood the word 'ecchil'. It means 'Kannecchil'.
It is traditionally believed that eyes are capable of casting influence,
good or bad. Satan who recovers from his nine-day stupor is thus
described by Milton:
". . . . . . . . . round he throws his baleful eys
That witnessed huge affliction and dismay."
- Paradise Lost, Book I, l.56.
And pointed . . . hand: This is the hand which is to receive from Lord
Siva the pair of divine cymbals wrought of ethereal gold. This is the
hand that is to cure the Paandya of his malady, kind -- mental and
physical --, as well as his apostasy. This is the hand that is to place
in the raging fire a scroll of hymns in the Vaikai's rapids, causing it
to swim against current. This is the hand, that at the moment, with
its finger, points at the Ens Entium that cannot be pointed at
(Suttirantha Gnaanatthaicchuttiya Tirukkai Sambandhar tham kai.)
74. The Lord . . . . of ever - abounding grace:
Cf. "He is MOST GRACIOUS: Exod, xxxiv.6. "merciful and gracious,
long-suffering, and abundant in goodness and truth." Se also
Psal. Lxxxvi. 15, and ciii.8.v.4. "neither shall evil dwell with thee." Xx_.6
"thy loving-kindnesses. . . have been ever of old." Cii.11. "great is his
mercy toward them that fear him." V.17. "the mercy of Jehovah is from
everlasting to everlasting." Cxix.69. "thou art good, and doest good."
Lam.iii.22. "it is of the mercies of Jehovah that we are not consumed."
Matt. Xix.17. "there is none good but one, Luke vi.36. "be ye merciful,
as your Father also is merciful." That is God. 2. Cor.i.3. "the Father of
mercies." Eph.ii.4 "rich in mercy." 1.john iv.8. "God is love."
-De Doctrina Christiana, pp. 57 - 59.
Tuneful Vedas: The Vedas are to chanted musically.
75. The mystic syllable OM (comprising the letters, A,U, and M) is to be
first chanted before the recitation of the Veda. ('O' is the first letter
of OM. This is the eleventh vowel of the Tamil alphabet. When this
combines with the consonant 'th, the letter 'tho' gets born. Gaayatri
Mahamantra ends with the letter 'th. The letter 'tho', it can be seen,
is the combination of the first letter of OM and the last letter of the
Gaayatri. It is impossible to conceive a letter that can be more holy
or sacred than the letter 'tho'. Again the first letter of Thamizh (Tamil)
is 'tha' which is made up of 'th' and 'a'. This 'th' combining with 'O'
becomes 'tho'. The signle letter 'tha', in Tamil, by its placement, can
do office for the four Sanskrit letters Ta, Tha, Da and Dha. The letter
'Da' represents daharavidya. "As the Chaandogya in the daharavidya
says, in progressive interiorization fro the city of Brahman
(Brahmapura). . . . to the lotus-flower (the Heart), to the minute space
within (daharaakaasa), one has to search for that which is contained
within that inner space."
The word guha (cave) is the symbol of the human heart.
God indwells this cave. The upanishadic mysticism refers to the holy
body of a yogi, as Brahmapura. The pura, according to Bettina Baumer
is the same as the "interior castle" of Terasa of Avila.
The Svetaasvatara Upanishad describes Siva as Sarva
bhoota-guhaasaya (the indweller of the cave / heart).
The theophany, for Tirugnaanasambandhar, it must be
remembered, took place in Brahmapura (Biramaapuram).
The pointing finger of the godly child dins into us the eternal
truth that the God of the Macrocosm is ever present in the cave of the
human heart which is the Microcosm.
The reader will do well to study the article: "From Guha to
Aakaasa: The Mystical Cave In The Vedic and Saiva Traditions," by
Bettina Baumer, in ELLORA CAVES: Sculptures and Architecture,
Books and Books, New Delthi (1988).
It is the feet of the Lord which should be hailed in the first
instance. Sometimes the name of the Lord gains precedence. "Hail
Namasivaya! The feet of the Lord, praise be!" says the Tiruvaachakam.
The First (Chiefest) of the Four Saivite seers, namely Tirugnaanasambandhar,
chooses to hail the ear of the Lord. Indeed the ear of Uma who is part
of Siva, is hailed in the very first verse of the godly child. The hymn
opens thus: "Thodudaiya Seviyan" (He is the Wearer of a todu). Todu
is the ear-ring worn by a woman. It is a scroll of palm-leaf inserted
into the pendant lobe of the ear. It is Uma who is celebrated by the
pharase todu udaiya. At day-break it is the ray of the sun which emerge
at first, auguring the advent of sun. In a peculiar sense Sakti is the
harbinger of Siva. The advent of Sakti is the indicant of Satthi-Nipaatam
(the Descent of Grace). It is with Sakti the Lord manifests to bless
a devotee.
All the hymns of the godly child are for the magnification of
Siva. And Siva must be pleased to hearken to them. The hailing praise
is routed through the ear. So, the ear is hailed in the first instance.
A more remarkable beginning is inconceivable.
76. The signs and insignia (of Siva): Man cannot comprehend God. Much
less can he express Him. "Ulakelaam unarntu otharkkariyavan" are the
opening words of the Periya Puranam. "Verius cog_tatur Deus quam
dictur, et various est quam cogitatur" (God is more truly imagined than
expressed, and He exists more truly than imagined) says St. Augustine.
God is known so far as He is pleased to make us acquainted with
Himself either from His own nature or from His efficient power (Sakti).
When we speak of knowing God, it must be understood with reference
to the imperfect comprehension of man; for to know God, as He really
is far transcends the powers of man's thoughts, much more of his
perception. It is therefore Maha Muni Milton says: "Our safest way is
to form in our minds such a conception of God, as shall correspond
with his own delineation and representation of himself in the sacred
writings. For granting that both in the literal and figurative descriptions
of God, he is exhibited not as he really is, but in such a manner as may
be within the scope of our comprehension, yet we ought to entertain such
a conception of him, as he, in condescending to accommodate himself to
our capacities, has shown that he desires we should conceive. For it is
on this very account that he as lowered himself to our level, lest in our
flights above the reach of human understanding, and beyond the written
word of the scripture, we should be tempted to indulge in vauge cogitations
and subtleties."
- De Doctrina Christiana (The Christian Doctrine pp. 31-33)
Behold him . . . . . . . to me: The Tamil original says: "Behold him, the
Lord who did this to us." The godly child uses the oblique case of
we, namely 'us' in the place of 'me'. The great commentator C.K.S.
explaining this usage says: "Gnaanacchirappunartthum panmai" (the
plural that indicates the glory of gnosis).
77. Soul's surrender to Siva spells salvation in Saivism. Not so according
to the TenKalai Vaishnavism. Patricia Y. Mumme says: "The TenKalai
go so far as to claim that, despite what the sastras may teach, neither
the path of devotion nor the path of surrender are really means to
moksha. The only true means, according to the TenKalai, is the Lord
Himself -- the soul's rightful master and protector. True, surrender normally
involves mutual acceptance; the Lord accepts the soul as an object of his
grace (paragatasvikaara) and the soul accepts the Lord as saviour
(svagatasvikaara) . . . The individual's acceptance of the Lord is neither
sufficient nor necessary for salvation."
- Ramayana Exegesis in TenKalai Srivaishnavism in Mary Ramayanas,
edited by Paula Richman, O.U.P., 1992.
The wanton demon: Wanton means thoughtless. The wanton demon is
the Asura called Ravana. By and through his first patikam, the godly
child spreads the message that Siva dispenses mercy to all. The
sustaining force of Siva's mercy / grace is truly ineffable.
THE FIRST DECAD
(i) Oh, the Lord wears a todu; He rides a Bull;
He wears the pure and white crescent;
He is bedaubed with the ash of the crematory;
Behold Him -- the Thief of my heart!
Of yore, as I adored Him with petalled flowers
He has showered (now) on me His grace.
He, even He -- the Lord-God--, is enshrined
In the lofty and majestic Bhiramaapuram.
This translation is so contrived that the first letter of the opening word
and the last letter of its last line, constitute the mystic word Om.)
(ii) He is decked with the carapace of the hoary Tortoise,
The ever-young serpent and the tusk of the hoary Boar too;
He, the Filcher of my heart,
Has a dry skull for His begging-bowl.
His feet are hailed by the folded hands
Of the great ones well-versed
In learning and instruction.
He, even He -- the Lord-God--, whose mount is the Bull,
Is enshrined in Bhiramaapuram.
The hoary Tortoise (Aadi Kamatam) is Vishnu. So too, the hoary
Boar (Aadi Varaakam) is Vishnu.
(iii) In His spreading matted hair where courses the river,
He wears a slice of the argent moon;
He, the furtive Purveyor of my heart, has caused
The sliding (and falling down)
Of my bangles wr_ught of chank.
As this town is the source of all the towns
That constitute this world.
He, even He -- the Lord-God--, abides
Here in Bhiramaapuram of sweeping glory.
(iv) Having shot down the triple walled-citadels
That winged the sky joyously,
He, the Larcener of my heart,
Goes about inly rejoicing, holding a bright skull
As His begging-bowl, seeking alms discriminately.
He even He -- the Lord-God--, who is happy with His Consort,
And whose bosom is adorned
With the serpent of the ant-hill
As well as the beauteous flowers of konrai,
Is enshrined in Bhiramaapuram.
(v) He is concorporate with His Consrot;
All matted is His hair; He rides a Bull."
Thus is He gloriously hailed -- the Robber of my heart;
During the time of the Great Deluge,
This town floated on the dark waters of the seas.
Such is the glory of the Bhiramaapuram-town
Where He, even He -- the Lord-God--, is enshrined.
(vi) He chants the metric Vedas, and dances;
He holds the mazhu; He the Filcher of my heart
Caused the chank-bangles to slide away from my wrist.
He, even He -- the Lord-God--, is enshrined
In Bhiramaapuram that is girt with
Stately and lofty and suaveolent groves
Whose imbrowned murk is
Dispelled by the rays of the moon.
(vii) His matted hair conceals the river;
He holds the fire; a serpent that spits fire
Gloriously cinctures His vestment round His waist;
Even thus He roams about, the Looter of my heart!
He,even He -- the Lord-God--, abides at Bhiramaapuram
In whose foreshore - gardens abutting the creeks,
Cobs of auric wings live imparadised with their pens.
(viii) He -- the Abductor of my heart--, quelled
The puissance of the King of lofty Lanka
That with his sweat-bedewed and hill-like shoulders
Durst uproot Mount Kailas.
He, even He -- the Lord-God--, abides at
Famed Bhiramaapuram which survives
Every deluge that sweeps away
This trouble-ridden world.
(ix) To behold the Lord's crown and feet, Vishnu
And Brahma whose seat is the cool Lotus,
Forthwith proceeded straight, on and on;
He the Poacher of my heart, grew beyond their reach.
Damsels endowed with bright foreheads
And all others too, of this earth,
Hail and foster Bhiramaapuram
Where abides He, even He -- the Lord-God.
(x) Even as the Buddhists and the brainless Samans,
With identical words, slander behind His back,
He, the Purloiner of my heart
Goes about seeking alms, discriminately.
He flayed the derma of the raging tusker, and wears it
Oh the sorcery! Is He truly demented!
He, even He -- the Lord-God--,
Abides at Bhiramaapuram.
(xi) This decad of salvation-conferring Tamil --
Sung in single-minded devotion.
By Gnaanasambandhan, in sheer clarity,
On the Lord of Bhiramaapuram which glows
With its vast pool teeming in lotus-blossoms,
And which is ever adored by Brahma, well-versed
In the Vedas that proclaim the rare virtuous paths--,
Will confer on them that master its beatific verses
The valiancy to shake off with ease, their hoary karma.
78. Cf. "The Lord is with you, while ye be with Him. . . but if ye forsake
Him, He will forsake you." -2, Chro. Xxxviii, 8 and xv.2.
Panchaakshara: The mystic pentad. All the three sempiternal categories
viz., pati, pasu and paasam are included in this. This pentad has a
multitudinous forms. Namasivaya is the shtoola Panchaakshara.
Sivayanama is the sookshma Panchaakshara. The Mukti Panchaakshara
is Sivayasiva. The mystic OM itself is a subtle form of the
Panchaakshara. The reader will do well to consult Chapter Nine entitled:
"The Grace of the Pentad of letters" of the Tiruvarutpayan translated
by T.N.R. Vide pages xxix and xxx, Siddhanta Chathushtayam, T.R.N.M.L.
and Publications, Thanjavur-7 (1980).
The observation of G.U. Pope which says: "An amazing
amount of ingenuity has been displayed in devising a quasi-magical
system founded on these five Sanskrit syllables" is, to say the least,
is unbecoming of such a great scholar.
All the canonical works of Saivism si_g the glory of the
mystic pentad. Indeed this pentad is the name of Siva Himself.
79. Though the translator has used the word 'perdition' in his translation,
the concept of perdition is foreign to Saivism. The word is used by
the translator only to stress the plight which is apparently irredeemable.
81. Cf. (i) ". . . . . . . . . . . . . . . . . heaven rung
With jubilee, and loud hosannas filled
The eternal regions:" - Paradise Lost, III, l.347.
(ii) ". . . . . . . . . . . . . . . . . their golden harps they took,
Harps ever tuned, that glittering by their side
Like quivers hung, and with preamble sweet
Of charming symphony they introduce
Their sacred song, and waken raptures high;"
- Ibid. l.365.
82. Cf. "The multitude of angels . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . lowly reverent
Towards either throne they bow, and to the ground
With solemn adoration down they cast
Their crowns inwove with amarant and gold"
- Paradise Los, III,l.345.
83. Cf. "They alone cross the ocean of births and deaths who take
refuge in the feet of the Lord: the others traverse it not." - The
Tirukkural, 10. Translated by V.V.S. Aiyar.
84. Cf. "Mann vazhi nadantu, adi varuntha-p-Ponavan
Kann vazhi nuzhaiyum ore Kalvane kolaam" (He that trod on earth
with paining feet, is indeed a thief that makes his ingress through
the eyes). - Kamban.
Punniyar: It is by this name the Lord Siva is hailed.
Cf. (i) "Punniya-p-Porul'' - The Tevaaram.
(ii) "Punniya Vun adi" - St. Appar.
(iii) "Punniyanai-p-Poosittha punniyatthinaale"
-Sivagnaana Siddhiyaar,8-31.
(iv) "Punniyan mannidai vantu thondri"
- The Tiruvaachakam.
(v) "Bhogam eendra Punniyan eitha kanaiye pole"
-The Jeevaka Chinthaamani.
85. This verse celebrates the 'mysterim tremendum' that is at the same
time linked to an awful fascination, experienced by Sivapaada Hridayar.
Of this type of experience, Rudolf Otto says: "A second point of
resemblance is that the sublime exhibits the same peculiar dual
character as the numinous; it is at once daunting, and yet singularly
attracting, in its impress upon the mind. It humbles and at the same
time exalts us, circumscribes and extends us beyond ourselves, on
the one hand releasing in us a feeling analogous to fear, and on the
other rejoicing us."
- The Idea of The Holy, (p.43), translated by John W.
Harvey, O.U.P. 1939.
86. This verse makes two points clear. The darshan of Siva and His
Consort which was vouchsafed to the godly child, was not granted
to his father. The observation of G. Vanmikanathan (Periya Puranam,
page 158), Sri Ramakrishna Math, (1985), which says that Sivapaada
Hridayar was also blessed with the darshan of Ammai-Appar, is
obviously an error.
As the father, impelled by an uncontrollable longing, went
after his son who walked before him, he indeed became the first
follower of Tirugnaanasambandhar.
87. It is inferable that the news of any miracle spreads with the speed
of a lighting.
88. This verse speaks of the second decad sung by St. Sambandhar.
The misplacement of this decad in the Chronological Table of
Decads (Charitthiramurai-p-Patika Attavanai) by the Saiva Siddhanta
Maha Samaajam (Tirugnaanasambandha Swaamikal Tevaaram - 1937),
is regrettable. The envoi of this decad is as follows:
"With the fulgurant-waisted Uma
He abides at the lofty and opulent Puravam
Abounding in golden mansions.
They that sing and dance
This decad of Tamil garland --
Sung ecstatically by the Adept of Tamil
In celebration of the Queller of flaws--,
For many many days,
Will not part from the supernal world."
89. This verse hails the glory of the sacred and sempiternal
servitorship.
90. The message of this verse is this. Even in the worst of times, the
Tamils can be roused to a sharp realization of the great and good
in their faith and culture.
91. According to Wilfred Noelle _Dravidian Studies -- A Review,
published by Shri Madan Lal Jain of JAIN BROTHERS, 1965), one of
the Rishis of the Kaundinya (Tamil Kauniya) Gotra, migrated to South
India from the North in the early times and laid the cornerstone "for
the fusion between Aryavarta and Dravidian India". The godly child
belongs to this Gotra.
Many famous men belonging to this Gotra, flourished in
ancient Tamil Nadu. The author of an Akanaanooru verse (number 74)
is Kauniyan Bhoothatthanaar of Madurai. One of the authors of the
Tiruvalluva Maalai is a Kauniyan. A Brahmin of Poonjaatroor called
Kauniyan Vinnannthaayan is the hero of the verse (166) of Puranaanooru,
indited by the famous Aavoor Moolangkizhaar. This Kauniyan hails
from a lineage which fostered the twenty one types of yaagas. For
details, refer to Puranaanooru, edited by Dr. U. Ve. Swaminatha Iyer,
Kabeer printing works, Madras (1963).
Many inscriptions sing the glories of Kauniyas. The godly
child is hailed as the recipient of grace from Uma -- the Mother of
the sevenfold music. It is good to remember that the godly child
quelled the alien faiths through the instrumentality of music.
St. Sundarar hails him as the one that propagated Tamil by his
quotidian rendering of sweet musical decads.
92. St. Sekkizhaar hails the divine child as the Fosterer of the Vedas.
Indeed the Puranam of Sambandhar begins thus: "Veda Neri
thazhaitthongka . . ."
94. The Tamil Original says that the father Sivapaada Hridayar went
near him -- the divine calf of Gnosis (Deiva Gnaanak Kandru) --,
and set him on his shoulders.
The word calf when applied to a person has a pejorative
sense in English. Not so in Tamil. More than once St. Sambandhar
is referred to as the young one of an elephant. The word Kaliru
(tusker) has a special religious connotation in Tamil.
St. Kumaraguruparar speaks of "the ichorous tusker of Siva-gnaanam"
(Siva Gnaanakkadaak Kaliru).
95. Aruvai: That which is cut (from the loom); hence a piece of cloth
used as a towel or upper garment. As in the Orient, in the Occident
also, people wave and throw up in the air, kerchief and cover chief
in joy.
96. Nilattevar: Bhoosuras / Brahmins.
98. The entry of the child into his house is heralded by instrumental
music -- terrestrial and celestial.
Cf. "Servants of god hosanna sang
To the beat of sweet timbrel
And the sounds of drum and the like.
As the cymbals softy clanged
To the blare of conch and chank . . . ."
- Triloka Sitaram. Translated by T.N.R.
99. This verse is illustrative of the truth proclaimed by Thomas Fuller:
"Prayer should be the key of the day and the lock of the night."
- Gnomologia. No.3927.
100. The godly child never did anything before first visiting the Ark-shrine
so long as he remained in Seekaazhi. The life of Sambandhar is one
great pilgrimage. It commences from the very next day after the
theophany.
101. The speckled bees buzz over blooms:
Cf. "Brushed with the hiss of rustling wings"
- Paradise Lost, Book I, l.268
102. Keeping time. . . his hands:
Cf. "In the concordant symphony of women
Keeping time by clap of hands . . ."
- Bharati's Kuyil Paattu, Tr. T.N.R
103. The gift of a pair of cymbals to the godly child is thus hailed by
St. Sundarar: "Unto Gnaanasambandhan that propagated TAMIL
through sweet music, the Lord gifted taalam (a pair of cymbals)
in the presence of the earth-dwellers. . ."
104. The Lord of the beauteous ear-ring: Lord Siva is a lover and fosterer
of music and dance. Two Gandharvas -- adepts in music --, by a
boon from Lord Siva, became a pair of ear-rings. These are worn by
Siva. These Gandharvas called Kambalan and Aswadharan sing sweetly
into Siva's ears susurrant airs, vernal airs. This is referred to by
St. Appar in his Yezhaitthirutthaandakam thus: "Gandharuvam seythu
iruvar kazhal Kai kooppi . . . ."
105. Cymbals wrought of gold are incapable of producing any sound.
So_ Paarvati had to confer on them the valiancy to produce sound.
The presiding deity of Kolakka and His Consort are called
"Tirutthaalamudaiyaar" (The Lord of the divine cymbals) and "Osai
Koduttha Naayaki (The Lady who conferred the gift of sound).
106. The words in the Tamil verse "tariyaathu" and "taritthu" constitute a
beautiful oxymoron. There is a play on the word "bear" (verb).
Unable to "bear" the sight of the child walking, the father "bore" him
on his shoulders.
107. The octad of decad:
Kattalai: It means 'mould'. In this mould are to be cast the tune, the
beat, the prosody as well as the composition. Indira V. Peterson says
(Poems to Siva, Princeton Library of Asian Translations, 1989, page
62) as follows: ". . . . the metrical pattern of the Tevaaram Patikam
itself acted as the rhythmic framework of the hymn; equally important,
this metrical pattern also indicated the tune, the melodic mould, in
which the line of the text would be sung. This coincidence of patterns
of metre, tune, and beat in the patikam was called kattalai (rule). In
the musical (panmurai) systematization of the patikams, the hymns
are grouped, first according to their pan and, under each pan,
according to kattalai pattern."
The foot-notes provided by Indira are significant. "Scholars
of Tamil literature and music have a poor understanding of Kattalai.
Some assert that it is nothing more than a metrical pattern; others
suggest that it is a pattern of beats independent of the metre of the
poem. (Iramanathan Cettiyar, ed., Pan araycciyum atan mutivukalin
tokuppum, pp.114ff.) Powers, essay I, in New Grove Dictionary, 9:75,
defines kattalai more precisely: "they (the Tevaaram hymns) are
grouped according to melodic types called pan and specific times
called kattalai (mould)." The rhythmic aspect of kattalai needs to
be clarified.
110. The lion-cub: It is thus the godly child is referred to. In due time he
will emerge as Parasamaya Kolari (The Lion (of terror) unto alien faiths).
112. It should be remembered by the devout reader that ever since the
inhering of Gnosis, the life of the godly child was a demonstrably
exemplary odyssey in spiritualism. According to Saivism, life itself is
a holy pilgrimage. The evolved soul moves from shrine to shrine to
merge eventually with Siva.
113. Red lotus: The feet of the divine child are compared to the red lotus
flower. The points of comparison are redness, stateliness, beauty,
softness, coolth, tenderness etc. His father . . . onto his shoulders:
Gnaanasambandhar is embodied Sivagnaanam. Sivapaada Hridayar
is depicted as the physical carrier of Sivagnaanam.
114. He asked: The question was raised by the godly child even while he
was borne on the shoulders of his father. When he received the
answer, he burst into verse, seated as he was, on his father's
shoulders. In the envoi of his Nanipalli decad, this is referred to
by the godly child. His words are; "Atthar piyan male irunthu" (seated
on the shoulders of the father). The narration of St. Sekkizhaar is at
once punctilious and perfect.
115. Kaarai: Webera tetrandra.
Mullai: Jasmine.
Mandate: In Tamil Aanai. Aanai is a peremptory command. It is to
be implemented with utmost care and caution. Here aanai stands for
assurance. It is as solemn as it is absolute. This solemn word can
be used only by him who is favoured by Siva. The godly child's
affirmation is rarely resorted so. The concluding verses of a very
few verses carry with them this divine mandate. Only St. Sambandhar
was privileged to sing thus. He is therefore hailed by St. Nambi
Aandaar Nambi as "Aanai namathu ena valaan" (the one valiant to
declare the mandate). It is to be remembered that there is no
force -- in earth or in Heaven--, to countermand the command of
the godly child.
116. The godly child abode willingly in Nanipalli for two _ain reasons. 1. It
was his mother's birth-place. 2. He was overwhelmed by the reverential
hospitality of Nanipallians who were truly attached to Siva. The Tamil
adage says: "Kuzhanthaiyum Deivamum kondaadum idatthile" (The child,
the deity: these abide willingly where they are hailed). St. Sambandhar
is a Child that is goodly.
118. The erection of festoons, the tethering of areca leaves as well as
severed plantain trees to posts, gateways threshold etc., and the
carrying of vessels/pots filled with holy water bespeak to ceremonial
reception accorded to the divine child. These from part of a religious
reception. The holy are thus received in reverence. The advent of
the divine child has its social significance also. No wonder the
bazaar streets wore a festive appearance.
119. The Vedas are chanted to purify the atmosphere and make it fit for
the advent of the holy one.
The temple at Valampuram has the Valampuri-shell (the
right-whorld conch) as its paradigm. It is one of the seventy eight
temples built by the Chola monarch Ko-Chengkat Chozhan.
120. Tiruvalampuram is to-day known as Melapperumpallam.
Tirucchaaikkaadu is the place where the Cauvery empties itself into
the sea.
121. Pukaar: More famously known as Kaverippoompattinam. This was
the summer-capital of the Cholas. It was formerly endowed with a
natural harbour. It flourished, of yore, as a mart of many nations.
Fort other details, the reader is advised to study the famous epic
Silappatikaaram.
122. The decad sung by our Saint has this message. They that adore
the Lord at Pukaar are for ever freed from the cycle of transmigration.
The word 'Pukaar' yields a beautiful pun for our Saint.
124. The Prince of Sanbai is the godly child who reigns in the hearts of
Saivite servitors.
126. St. Sambandhar's decad beginning with the words: "Kann kaattu
nuthal" (The Forehead that displays the Eye) is full of significance.
Indeed this decad had engendered another Saivite leader, namely,
Meikanndaar who is perhaps next only to St. Sambandhar, in divinity.
The parents of Meikanndaar were childless. To cure them of this
plight, the family priest, now famously known as Sakala Aagama
Pandidhar, resorted to bibliomancy. The book revealed the above
decad of St. Sambandhar. The parents repaired to the shrine of
Tiruvennkaadu and propitiated its presiding deity. Eventually they
were blessed with a child who bore the very name of the deity of
this shrine. When he was two years old, he was blessed by
St. Paranjyoti (the fourth in the line of the Akacchantaanam). The
child then emerged forth as the infant-preacher of old chelas.
127. Tirumullaivaayil is a coastal village which is east of Seekaazhi.
The one situate in Tondai Mandalam and bearing the same name
is known as the Northern Tirumullaivaayil.
In the southern Tirumullaivaayil, it is said, Uma
worshipped Siva in His form of Dhakshinaamoorti and was blessed
with the pentad of mystic syllables, namely the Panchaakshara. The
names of the presiding deity and His Consort are Mullaivananaathar
and Kothai Ammai.
128. It is a pity that the decad referred to in this verse, is lost for ever.
129. Mayendrapalli (now known as Mahendrapalli) is close to the place
where the Coleroon merges with the sea. The town takes its name
after Mayendra -- an Indra. He worshipped Siva in this holy town.
The word 'palli' means place. There are many sacred places, whose
names and with the suffix palli. Cf. Chakkarappalli, Tirukkaattuppali.
The deity of Mayendrapalli is called "Tirumeni Azhakar"
and His Consort's name Vadivaambikai is as beautiful as His name.
Tirukkurukaavoor is the sacred town where St. Sundarar
and his retinue were fed by Siva. The names of the presiding deity
and His Consort (of this town) are Velladainaathar and Kaaviyangkanni.
This town is halfway between Seekaazhi and Tirumullaivaayil.
130. "Praising Siva and praised by all.": This is how every Saivite should_
strive to live.
131. Matangkachoolaamani was the songstress par excellence. Her husband
Tiruneelakanta Yaazhppaanar who played on his yaazh, was the
instrumentalist par excellence.
132. Prof. Sambamoorti observed that St. Sambandhar was the youngest
composer and musician of the world. No wonder he drew to him the
greatest player on the yaazh and his wife -- a songstress sui generis.
133. Pat upon the arrival of Paanar and his wife, the first thing that the
godly child did, was to take them to the shrine of Siva.
134. The Paanar couple stood without the temple and adored the Lord.
This was in unison with the rules prescribed by the Aagamas.
Those were days when people durst not defy the divine dictates.
It was through religion that castes were transcended in the olden
days. Discrimination had no role to play among devotees of the
Lord. Vide verses 29 to 31 of the Purana of Tiruneelanakkar.
The very Puranam of St. Sambandhar shows that all the
devotees entered the holy fire, irrespective of caste or creed,
during the wedding of the godly child, and thus gained ascension.
135. Cf. ". . . . . . . . . . their golden harps they took
Harps ever tuned . . . . . . . . .
Of charming symphony they introduce
Their sacred song, and waken raptures high;"
- Paradise Lost, Book III, l.365.
136. Tradition has it that the two birds called Kinnara and Miduna
that dwell in the realm of Moon, wing down and float in the
sky whenever it is surcharged with witching music.
There were four types of yaazh, they being (i) Beri yaazh,
(ii) Makara yaazh, (iii) Sakota yaazh and (iv) Sengkotti yaazh.
In the Puranam of Tiruneelanakkar, the great Paanar is hailed as
the Master of Sakota yaazh. The reader will do well to study 'The
Episode of Debut' (Arangketru Kaathai, Silappatikkaram), the
commentary provided thereof for Adiyaarkku Nallar and also the
'Yaazh Nool' of Swami Vipulananda.
137. The feast referred to in the verse is not prepared to please the
palate of a glutton or even a gourmet. It is one intended for a
holy couple. So, it is not Lucullan. Mahamuni Milton says:
"And that which is not good, is not delicious
To a well-governed and wise appetite."
- Comus, l. 703.
Thus runs the "holy dictate of spare Temperance."
138. The great admire the great. The songs and psalms of the holy
child, are full of musical excellencess, literary as well as
religious merits. They are 'angelic to many a harp' They are
hymns of truth, id est, hymns on Truth by Truth.
The mood and the mode of the hymns were recapitulated
by the devotees for the benefit of the Paanar couple. No wonder,
they melted in joy. "Such concord is in heaven".
- paradise Lost, Book III, l. 371.
It is regrettable that the present era is one of rat-rhymes and
screeds.
139. Good music soothes the soul. It calms the troubled heart.
Excitement is foreign to good music.
140. Tillai: Tillai is the Saivite shrine par excellence. So it
is referred to as the Koyil. See pages lx to lxvii of the
Tiruvacagam by G.U. Pope, reprinted by the Madras University
(1979).
In Saivite cosmogony, Tillai is the exact center of the
Universe. Tillai, during the time of St. Appar, St. Sambandhar and
St. Sundarar, was to the Saivites what Jerusalem was to the Jews, of
yore. Writing on Tillai, G.U. Pope says: "One is frequently reminded
of Jerusalem the Golden, with milk and honey best." Ibid., page 264.
For further details, Tirumurai the Sixth (St. Appar's Thaandaka
Hymns) translated by T.N. Ramachandran (International Institute of Saiva
Siddhanta Research, Dharmapuram-1995) may be referred to. TILLAI
AND NATARAJA by B. Natarajan (Mudgala Trust, Madras-1994) is full of
valuable information.
145. Who dances at the dead of might: The following observations of
C. Sivaramamurti (Nataraja In Art, Thought And Literature, National
Museum, New Delhi (1974), page 1), are significant. "Dance in the
darkness is no doubt unimaginable._ But Siva only chooses the evening
(night) for His dance, when it is dark, but the darkness is lit up by his
own effulgence, the moon on his crest, the flame in his hand, and the
powerful rays shooting forth from the gems on the hoods of snakes he
wears as his ornaments. This is abundantly illustrated in literature, as
stated elsewhere, to show how Siva requires not a powerful light focused
on him, but the mild and soft tone of moon light, chosen to reveal not too
luridly, but softly and gracefully, the movement of his limbs."
Siva's dance can be comprehended only by them that are blessed
by Siva. Of these blessed souls, St. Peyaar (Kaaraikkaal Ammaiyaar)
ranks first.
Kollidam: Kalam koll idam (The river over which barks and vessels are
accommodated).
146. The river . . . . gardens: Compare St. Appar's dictum which says:
"Malai-p-Pandam kondu varu neer-p-Ponni" (Ponni which rolls on with the
produce of the mountain).
- Tirukkuruntokai, Tirukkottaiyoor, Verse 2.
147. The bourne of Tillai: The very border of Tillai is sacred. It is indeed
the hem of divinity. The border of Tillai is the place where the crest
of the temple-tower is sighted, from afar.
148-153.The very fauna and the flora of the realm bid a very warm welcome to
the godly child. Though literature may style the acts of nature as Pathetic
Fallacy, yet, it should be remembered that it is but the nature of Nature
which stands so visibly manifested.
We appeal to our readers to study with care 'The Yoga of
Herbs' by David Frawley and Vasant Lad (Motilal Banarsidass Publishers
Private Limited, Delhi - 1994). We extract herein below a few passages
which attest to the fact that birds and beasts as well as plants trees and
grass are more humane than man.
"There is nothing in existence that is unfeeling, nothing that is
profane or unspiritual, nothing without a unique value in the cosmos.
Life is relational, interdependent, interconnective, a system of mutual
nourishment and care, not only physically but also psychologically and
spiritually.
"Consciousness, therefore, is not merely thought, much less
intellect or reason. It is the feeling of being alive and being related to
all life. Consciousness as pure feeling exists already in the plant and is
hidden in the rock, even within the atom itself."
". . . . . True humanity, which is humane feeling for all life, is at the
heart of all life. Plants and animals sometimes show this sense of
caring more than certain humans, who have been hardened in their
isolated sense of humanity. It is only when we come to look upon
all things as human that we are capable of a truly humane existence.
Such a lesson is taught to us by plants and herbs whose existence is
still grounded in the unity of nature, through which we may return to
understand ourselves better."
. . . . . . Plants transmit the vital-emotional impulses, the life-force that
is hidden in light. That is the gift, the grace, the power of plants.
"Plants bring us the love, the nourishing power of the sun,
which is the same energy of all the stars, of all light. The cosmic
energies emanated by plants thus nourish, sustain and make grow
our own astral body. In this way, the existence of plants is a great
offering, a sacrifice. They offer us not only their own nutritive value
but the very light and love from the stars, from the cosmos whose
messengers they are. They bring to us the universal light so that we
can enter the universal life. They exist for psychological, as well as
physical nourishment. Our feelings, then, are our own inner plants,
our own inner flowers. They grow in accordance with our perception
of the nature of all life."
"Plants exist to transmute light into life. Human beings exist
to transmute life into consciousness, love. These three -- light, life
and love--, are one, each an expression of the other, true dimensions
of the same existence. Plants transmute li_ht into life through
photosynthesis. The human being transmutes life into consciousness
through perception. Through direct perception, the seer is the seen,
the observer the observed. The Sanskrit word for the plant Osadhi
means literally a receptacle or mind, dhi, in which there is burning
transformation, Osa. In the Vedas this can mean not only plants but
all entities in creation.
"The human being is the plant of consciousness. The
plant which effects a similar process on a "lower level" of evolution,
feeds our mind and nervous system to help in this process. As
below, so above; all the universe is a metamorphosis of light."
"The proper usage of a plant or herb, during which its
true power is released, implies a communion with it. The plant, when
we are one with it, will vitalize our nervous system and invigorate
our perception. This means giving value to plant as something
sacred, as a means of communion with all nature. Each plant, then
like a mantra, will help to actualize the potential of cosmic life of
which it is a representative.
"For this reason, many ancient people have had reverence
for the plant kingdom. It is not a superstitious awe, not a mere
sensitivity to beauty, but a reception of the power that plants bring
to us. The force is not received simply through ingesting the plant,
but in our total communion with it."
"The seers, through the yoga of perception, let plants speak
to them. And the plants disclosed their secrets -- many of which are
far more subtle than a chemical analysis could uncover. Approaching
plants in the same way today, not as objects for self-aggrandizement
but as integral parts of our own unity, the true value of plant will
flourish for our unselfish use."
- The Manifestation of Consciousness into Plants.
153. He adored these gardens: These are gardens producing leaves,
flowers etc., which are used in the archana for the Lord. No wonder,
the godly child hailed them. Cf. Verse 94 (Tirumalaiccarukkam) and
Verses 157 to 160 of the Puranam of Tirunaavukkarasar.
155. Cf. Verse 1 of this Puranam:
161. Even with my five sense: The Lord, no doubt, is beyond
sense-perception. Yet, at Tillai, the Lord in His infinite mercy, deigns
to accommodate Himself (to an extent) in the sense perception of the
true devotee. So it is said: "Tillaiyai-k-Kaana Mukti." (A darshan of
Tillai confers Mukti).
165. Even he... shrine's limits: Tillai is the holiest of temples. Within its
limits, priests and hierodules alone should abide. As Tillai is the very
heart of the Viraat-Purusha (the cosmic deity) and as its adytum of
ethereal consciousness is the very form of Gnaana-Sakti, it is to be
ever adored in awe. The godly child was the Aachaarya par excellence.
He therefore conducted himself in an exemplary manner. He abode
without Tillai. See verse 170.
The "accham" (fear, dread, awe) spoken to in this verse
is full of significance. This is the feeling of numinous terror. The
phrase 'wrath of God' occurring in the Old Testament is a
much-misunderstood expression. The phrase has a close nexus
with what can be stated as the mysterious 'ira deorum'. Commenting
on this Rudolf Otto says: "To pass through the Indian Pantheon of
Gods is to find deities who seem to be made up altogether of such
an Org'e; and even the higher Indian gods of grace and pardon have
frequently, beside their merciful, their 'wrath' form. But as regards
the 'Wrath of Yahweh', the strange features about it have for long
been a matter for constant remark. In the first place, it is patent
from many passages of the Old Testament that this 'Wrath' has no
concern whatever with moral qualities. There is something very
baffling in the way in which it is kindled and manifested. It is, as
has been well said, 'like a hidden force of nature', like stored-up
electricity, discharging itself upon any one who comes too near.
It is 'incalculable' and 'arbitr_ry'. Anyone who is accustomed to
think of deity only by its rational attributes must see in this 'Wrath'
mere caprice and willful passion. But such a view would have been
emphatically rejected by the religious men of the Old Covenant, for
the them the Wrath of God, so far from being diminution of His
Godhead, appears as a natural expression of it, an element of
'holiness' itself, and a quite indispensable one." - The Ida of
the Holy, p.18 (OUP, 1939).
The accham of the godly child is a numinous emotion bred
by holiness. This is characteristic of every true devotee.
Cf. "Adikell Umakku aat cheyya anjuthume" (O Lord, I fear to serve
you).
- St. Sundarar, Tirupparangkundram.
It is in this light, the Satarudriya Stotram should be cultivated.
Vaajasaneya Samhita XVI opens thus:
"Reverence to thy wrath. O Rudra, and to thine arrow,
reverence; reverence to thy bow, and reverence to both thy arms."
The best explication of the Satarudriya stotram is that of
Bruce Long's. Vide "Rudra as Divine Ambivalence in the Satarudriya
stotram" in Experiencing Siva, 1983 - Published by Manohar
Publications, 2 Ansari Road, New Delhi - 110 002.
166. Tiruvetkalam: It is in this town the Annamalai University is presently
housed.
167. Tirukkazhippaalai: The buildings of this temple were washed away by
the Coleroon. The idols were therefore removed to the temple of
Tirunelvaayil (Sivapuri)
Ucchi: Ucchi is Tirunelvaayil.
171. Selvam Pirivariyaa-th-Tillai Vaazh Anthanar: (The Tillai Brahmins
inseparable from (spiritual) opulence). St. Sekkizhaar follows
St. Sambandhar who says: "Selvam uyarkindra Selvar Vaazh Tillai"
(the opulent ones of ever-crescent wealth that dwell at Tillai).
174. Aatinaai naru neiyotu paal tayir:
It means: "Your ablutions are made up of fragrant ghee, milk,
and curds."
176. The Niva: The river Vada Vellaaru is known by this name in
certain places.
179. Divine decades in nectarean Tamil: These are truly "laurels of
eternal verdure".
181. Sometimes the godly child sang his hymns as he proceeded to a
shrine. "Muthu Kundru adaivome" (We will reach Muthu Kundru)
is the refrain of the decad, he sang on his way to that shrine.
182. Tiruvirukkukural: A verse in two lines -- terse, compact and sweet.
183. Murasu atirntu ezhum: It means: "The sound of drum(s) soars aloft."
184. "From evil be freed; adore Him.": This is the message that pervades
the decad which begins with the words: "Odungkum pini. . . . . ."
185. Tiruvaratthurai serthum: We will reach Tiruvaratthurai.
186. The divine child . . . . now avoided it: The godly child was usually
borne by his father on his shoulders. On this occasion he avoided
it. The expression 'muthu thanthai" (aged father is significant.)
192. The sun . . . . into the western main:
Cf. "And the gilded car of day
His glowing axle doth allay
In the steep Atlantic stream" - Milton, Comus, line 96.
202. These are . . . cardinal points: The parasol inlaid with pearls, the
margaritaceous palanquin and the trumpets -- the gift of Siva to the
godly child --, irradiate the grace of Siva in all the eight directions.
206. When a dream of this nature ends, the dreamer wakes up and
thereafter does not sleep. He usually experiences a mysterium
tremendum and loses himself in God-consciousness.
208. This verse describes the spiritual routine of the divine child.
209. The figure employed in this verse is Pathetic Fallacy.
213. The message is: "Siva is love".
214. The decad beginning with the words:
"Entai Eesan. . ." is never invoked in vain.
The translation of the first verse is as follows:
"The grace of the Lord of nelvaayil Aratthurai which is
Girt with cool and beauteous groves that flourish
On the bank of the Niva that rolls on amain
With suaveolent_blooms,
Is not to be gained by them
Who do not hail Siva as the Father, the Lord,
'Our great One' and as the Deity that rides the Bull,
And so meditate on Him."
216. It is with utmost reverence, the gifts of Siva are to be handled. Hence
the hailing, the circumambulation and the chanting of the mystic pentad.
The phrase "Ulakelaam" which marks the beginning and the
end of the Periya Puranam, occurs in this verse also. St. Sekkizhaar
uses this phrase fourteen times in his Puranam. For details refer to
the third edition of the Periya Puraanam (1950, of Saiva Siddhanta
Maha Samajam, Madras). The occurrences are recorded at page 16.
M. Balasubramanya Mudaliyaar -- the compiler, has deliberately
mentioned, in two instances, misleading verse numbers. This is to
fool the pseudo-scholar who thrives on the findings of others without
himself ever trying to undergo painstaking study.
221. The raison d' etre of the avatar of the godly child is reiterated in
this verse.
223. "He who has.... is come."
Cf. "Unto him blest by the Mammoth young
Learning and Wisdom come unsought, untaught."
- The Tiruvarutpayan, Invocation.
It is intuition and not tuition, which is the source of the godly child's
wisdom. He is truly hailed as Mutthamizh Virakan -- the Adept of
threefold Tamil. Never before the advent of the godly child was Tamil
so rich. His contribution to Tamil is irreckonably immense.
227. Aratthurai -- the shrine at Tirunelvaayil --, is Siva's own ford.
228. He who was . . . . the directions. . . . .: See verse 202.
229. The other shrines visited by the godly child, were perhaps,
Tiruvennainalloor and Tiruvidaiyaaru.
232. The inlaid pearls . . . directions: See verses 202 and 228.
238. Vijayamangkai: The place which to-day goes by this name is not the
one referred to in this verse. The shrine is situate in a town called
Kovantaputthoor. Se M Raghava Iyengar's "Aaraaicchi-th-Thokuti,
reprinted by the Tamil University - 1984.
241. Neermai, Tiram, Niram: Even musicologists are not able to help us
understand these. Even the work which has an imposing title,
namely, "An Introduction to South Indian Music" by N.E. Sjoman
and H.V. Dattatreya (Sarasvati project, Netherlands - 1986?) is of
no help to us.
243. The article of Erik of Edholm entitled "Canda and sacrificial
Remnants: A Contribution top Indian Gastrotheology" (Indologica
Taurinensia: Edizioni Jollygraphia, Torino, Italy - pages 75-91) is
a remarkable article on Chandesvara Naayanaar. Even Tamil Saivites
and many of the Sankskrit scholars are not aware of the Sanskrit
sources which have inspired the author to indite this excellent article
which contains a mine of information.
246. This verse is one of the many that speaks of the reception accorded
to the divine child. See verse 257 and 258.
Cf. ". . . . . . . . All the townspeople,
Learning of Nala joyously returned,
Made all their quarters gay with float of flags,
Flutter of cloths, and garlands; sprinkled free
The King's ways with fresh water, and the cups
Of Fragrant flowers; and hung long wreaths of flowers
From door to door the white street-fronts before;
And decked each temple-porch, and went about
The altar-gods."
- Nala And Damayanti, translated by Sir Edwin Arnold
(Hindu Litrerature, reprinted by Asian Educational Services,
New Delhi-1978, p.160).
Verse 254 says that the advent of the godly child was the second
coming of Chandeesa himself. Chandeesa who was the youngest
among Naayanmaar to gain ascension was deemed to be the very son
of Siva. "Aranaar makanaar aayinaar" are the words of St. Sekkizhaar.
250. Omaampuliyur is one of the many Puliyur-s of Tamil Naadu. The
name of this town is made up of two sacred Sanskrit syllables,
namely Om and Haam.
251. The shrine of Omaampuliyur is called Vadathali. Cf. Pazhayaarai
Vadathali.
Vazhkolipputthoor is again one of the m_ny Putthoor-s of
Tamil Nadu.
252. Katampoor: This is an ancient town. The shrine is known as
Karakkoyil. S.R. Balasubramania Iyer's Chozhar Kalai-p-Paanee"
contains rich details relating to the sculptural greatness of this
shrine. However, the observation (at page 156) which says that the
Vimana is replete with the etched figures relating to the Peiya Puranam,
is not correct. The author says that the temple was renovated
sometime before 1113 A.D. So the sculpted figures relate to the
Tirutthondatthtokai and or the Tirutthondar Tiruvantaati.
262. Some devotee-scholars are of the opinion that the godly child was
not born of any human mother. They maintain he is Muruka Himself.
The corrective to such over-zealotical opinion is afforded by this
verse. The words of St. Sekkizhaar, namely "eendra thaayaar" (the
mother that gave birth to him) are full of significance.
His very mother adored him, not because He was Muruka but because
he was His amsa.
263-264.It is only after the investiture of the sacred thread, the boy is
initiated into the mysteries of the Vedas. The investiture is
symbolic of a second birth. So far as our saint is concerned, he
had known all of the Vedas long before the investiture. True
Gnosis was conferred on Him by Siva-Sakti. Yet the godly child
underwent the formality to uphold a very vital tradition.
A close cultivation of the Periya Puranam reveals a vital
fact. St. Sekkizhaar never repeats details already mentioned by him.
Departure from this norm is an exception and is made, on occasions,
for extraordinary reasons.
265. The godly child was one who learnt everything without learning
(Othaathu unarnthavar).
Cf. "Unto him blessed by the Mammoth young
Learning and Wisdom come unsought, untaught."
- The Tiruvarutpaya.
266. The panchaakshara is the mantra of mantras. It is omneity itself.
It is chanted as ordained by the Vedic Saivite who is known as
Srauti. The Panchaakshara Decad of the godly child begins with the
words: "Tunjalum tunjal ilaatha. . ." (Asleep or awake. . . .).
270. In this verse is embalmed and treasured up the very form of the
sacred and sanctifying person of St. Tirunaavukkarasar. His sacred
from is sempiternal, as it is that of Lord Siva's. This form / Vetam is
ever to be adored. Vide the twelfth sutra of the Sivagnaanabotham.
271. Four are the Saiva Aachaaryas. The first two alone are contemporaries.
This verse celebrates the first meeting of the first two Aachaaryas.
273. The highest praise due to the hymns of St. Appar as well as
St. Sambandhar, is offered here by St. Sekkizhaar. In their hymns is
felt the palpable presence of Lord Siva.
Cf. "The Lord is my strength and song." - Words of Moses, The Bible.
274. After their first meeting, the two saints never parted from each other,
their physical parting notwithstanding.
During his last days Palliagrahaarm N. Kandaswamy Pillai the great
Tamil savant, was hospitalized. Pandita Vidwan T.V. Gopala Ayyar
and I called on him and spent with him a few precious hours. When
we said we were taking leave of him, the great scholar said: "So you
think you are parting from me. No. You are ever with me."
275. When St. Appar departed, the godly child returned with
"maaraa-th-thiruvullam" (changless and divine heart). In the earlier
verse it is referred to as "piriyaatha nannbu" (inseparable frienship).
When the godly child received St. Appar, he took him to
the Ark-Shrine. When he parted from him, he but visited the shrine
of Siva. Devotees are ever companied with Siva and His devotees.
Thookku: A soul-uplifting Tamil verse.
276-277.The godly child was a "Tamizh Aakarar" (Source / Genesis of Tamil).
He was a divine innovator of mores, modes, patterns and paradigms
of Tamil prosody. To cover these new texts on Tamil Grammar came
to be indited.
278. All the hymns of the godly child are musical compositions, their
intricate prosody notwithstanding. They are airs, v_rnal airs.
283-284.Cinnam, Kaalam, taarai, conches and kompoo are instruments of
music. These are sounded during festive occasions.
286. The two kings of birds: Sampaati and Jataayu. Vulture-kings
celebrated in the Ramayana.
292. erukku: Madar.
293. Tirumaanthurai: This is not the same as the one which is near
Anbilaalanthurai. This shrine is the one that lies between Kanjanoor
and Tirumangalakkudi, a little off the road. The decad sung here
by the godly child is lost for ever.
294. At Viyaloor the gracious form of Siva manifested before our Saint
to bless him.
295. Tirunthudevankudi: The reader will do well to consult our notes at
page 59 of "Tirumurai the sixth" (St. Appar's Thaandaka Hymns)
published by the International Institute of Saiva Siddhanta Research,
Dharmapuram, Mayiladuthurai - 609 001. The Lord of Tirunthudevankudi
is Karkatesvarar. Karkatam is crab. In the crown of the linga is to
be seen a crab-like formation. Sivakkavimani C.K.S. says that when
abishekam (ablutions) for the linga is performed with milk, a crab will
emerge from out of the linga.
301. A town which is holy is an object of adoration. Tiruvaiyaaru is the
place where Nandi -- the Chamberlain of Siva--, made his avatar.
303. Kodal is kaanthal (the white species of Malabar glory-lily). Kongkam
is either Cochlosperumum gossypium or Emblic myrobalan. Koovilam
is vilva (Bael).
305. At Tiruneitthaanam the godly child sang rare garlands of Tamil verse.
However one of them alone is extant. This decad opens thus.
"Say (in devotion sweet): 'Neitthaanam' where He abides
With her whose eyes are the lilies of the field;
It is the shrine of the blue-necked Lord who is
Concorporate with the Daughter of the Mountain.
Lo, He is the peerless One who is mantled
In the flawless hide of the trunked tusker."
306. Angkaiyaar azhal. . . : The beauteous palm sports the fire...
307. Vayiratthoonn Naathar: The Lord of the Diamond Column. This is
the name of the residing deity of Tirumazhapaadi.
308. Tirukkaanoor: The shrine is situate on the bank of the Kollidam.
During an unprecedented flood, the village was swept away. The
shrine was buried under sand. After the passage of many many years,
efforts were taken to remove the sand which had completely covered
the shrine. In a hymn on this shrine by the godly child, occurs the
phrase "Thamizhin neermai" which is fraught with immense
significance.
(Tiru) Maanthurai: See notes for verse 293. Maruts are the two
celestial physicians.
311. Muyalakan: (Apasmaara-Skt.) The illness known as the grand
mal (epilepsy).
314. The son of God: It is thus the godly child is referred to by
St. Sekkizhaar. The divine child, according to the tradition, is an
amsa of Lord Muruka, the son of Siva.
315. "Rise!": This word acted as a salvific mantra. The distressed
chieftain thereafter rose out of misery for good.
319. Divine Tamil cures the incurable disease. This indeed is Thamizhin
neermai.
323. Kuravas: Foresters. The work Eankoimalai Ezhupathu says that the
Devas as well as the celestial damsels get born as kuravas to adore
the Lord of Eankoimalai.
328-332.These verses picturesquely describe the winter of the Kurinji realm.
333. The raging fever referred to here is malaria.
334-335.The divine decad opens thus:
"You know the dictum: "Service to God annuls
Karmic consequence." The non-seeking
Of salvific service spells your deficiency.
Plying our hands in service, let us hail
The feet of our Lord; we are his slaves.
Karma cannot assail us; Tiruneelakantam saves."
The first line of the above verse is also interpreted as follows:
"Misery is the outcome of past evil deeds;
It has to be endured; of this you are aware."
337. The Wearer of . . . . deer-skin: A snip of deer-skin is tied to the
sacred thread_of a Brahmachaari.
339. Maanikka Malai: This is to-day known as Ratnagiri. The verses sung
here by the godly child are not extant.
341. The Kauniya chief: It is thus the godly child is described by
St. Sekkizhaar. A Brahmin belonging to this gotra is referred to in
the Hitopadesa. Vide The Story of the Frogs and Old Serpent.
(page 83, The Book of good counsels in Hindu Literature, A.E.S. Reprint,
New Delhi - 1978).
342. Tiruvaalanthurai: This is to-day known as Antaranalloor. It is
situated on the southern bank of the Cauvery, seven miles west of
Tiruchiraappalli. The temple inscriptions describe the shrine as
Tiruvaalanthurai.
Tirucchenthurai: This is six miles west of Tirucchiraappalli and one
mile east of Tiruvaalanthurai. The inscriptions of the temple describe
the presiding deity as Tirucchenthurai Katrali-p-Paramesurar.
346. The decad sung here is known "Koodal Satukkam". It celebrates the
four shrines namely: Tiruaanaikkaa, Mahendra Mountain, Mt. Kailas
and Tiruvaaroor.
347. The verses sung here by the godly child are for ever lost.
348. The hymns of the godly child sung at Erumpiyoor are not extant.
349. The decad beginning with the words: "Marai udaiyaai. . ." is a
catholicon par excellence. It scatters away the misery of the sincere
reciter. A Saivite in trouble invariably holds this as his Palladium.
The decad opens thus:
"Unless they hail You as the Lord of the Vedas,
The One clad in a hide, the One that sports
A crescent on the spreading matted hair
And as Pigngnaka, they feel flawed.
O Lord abiding at Nedungkalam! Be pleased
To averruncate the misery of them that hold
To You, poised in the lofty ideal."
350. "Vaaru mannum mulai": Breasts cinctured with a breast-band.
362. Rudraaksha: The beads of the Eloceocarpus.
364. The decad sung at Celur is not extant.
365. Tirunaloor is Tirunalloor. It is hailed as Perum-Tirunalloor by
St. Sekkizhaar. It is the holy shrine where St. Appar was blessed
with tiruvadi-diksha.
372. At Karukavoor where mullai blooms. . . fragrance: The temple-tree
(creeper) of this shrine is mullai.
373. Avallivallnalloor: It is the hundredth shrine situate on the southern
bank of the Cauvery. The temple-priest of this town had two
daughters. He who married the elder sister, went on a holy
pilgrimage. (Those were days when girls were given in marriage
even before they became nubile). Pat on the departure of the
husband, the wife suffered from an attach of small-pox. She lost
her complexion and became disfigured. She also lost her eyes.
When the husband returned from the pilgrimage, he could not
recognize his wife. He honestly believed that the younger sister
was his wife. So a dispute arose to settle which Lord Siva had
to offer his testimony. The Lord declared: "Un Manaiviyaanavall
ivalle." (This one indeed is your wife.) According to the tradition,
the wife recovered her eyes as well as her former splendour,
thanks to the grace of Siva.
The presiding deity of this town is called Saatchinaathar (The Lord
that bore witness).
376. Aavoor: And ancient town. A Sankam-poet named Moolangkizhaar
belonged to this place.
384-388.These verses picturesquely describe aestivation.
390. Tirucchatthimutram: Even to-day estranged spouses resort to this
shrine seeking rapprochement.
394. The canopy of pearls: It is called Mutthuppandal. Mutthu is symbolic
of moksha. The canopy was a gift of Siva to the godly child -- the
Grantor of Moksha. Whoever was associated with the godly child
was blessed with Moksha. The canopy and its shade are rich in
symbolic significance. See verse 395.
397. The Boar that burrowed: Vishnu.
The decad sung at Pazhayaarai Vadathali is not extant.
399. Irumpoolai: This town is to-day called Aalangkudi.
401. Ado_ed them as they adored him: This is but a reference to the
mutual obeisance that ever takes place when servitors meet
servitors.
402. The Lord who extended.... a mere atom:
Cf. "Such is His greatness, that before Him the cosmos is but an
atom and such His minuteness that before Him an atom looks like
the cosmos." - Karur Tevar's Tiruvisaippaa.
403. Arathaipperumpaazhi: This town is today called Haridwaaramangkalam.
Hari is his form as the cosmic boar adored Siva here.
406. Kudamookku is now known as Kumbhakonam.
408. The hymns sung by the godly child on the Lord of
Kudantai-k-Keezhkkottam are not extant.
409. Kudantai-k-Kaaronam: The phrase Kaaya aarohanam (Skt.) has
reference to the Paasupata cult. It refers to translation (ascension
with the body intact). The shrine is situate on the bank of the
Mahaamaham Tank. Once in twelve years, a festival a la Kumbha
Mela takes place here. Tradition holds that during Mahaamaham the
Tank is visited by the seven holy rivers namely Ganga, Yamuna,
Saraswati, Narmada, Cauvery, Kumari and Godavari in their subtle
form. A bath during this festival cleanses the soul.
411. Tirunaakeccharam: This shrine is particularly dear to
St. Sekkizhaar. The Lord of this shrine is the Aanmaartha-Moorti of
St. Sekkizhaar who built a replica of this temple in Kundrathoor --
his birth-place. This temple also goes by the name Tirunaakeccharam.
425. Naaladimelvaippu: In this genre, the first four lines of the verse are
in one type of metre and the two concluding lines are of a different
type of metre. The main idea, however, pervades all the lines.
434. The many holy shrines referred to in this verse are perhaps such
shrines as Sirukudy, Tirumeeyacchoor, Tiruppaampuram etc.
435. Maamatam: The name of the shrine at Tiruvazhunthoor which is now
called Terazhunthoor. It was here the famous poet Kamban was
born.
To the musical excellence of the decad sung here by the godly child
St. Sekkizhaar makes a pointed reference. The pann of this hymn
is Indalam.
Sonna Aaru Arivaar: This is how the deity at Turutthi is hailed. It
means: "He who knows (the truth of) what is conveyed to him."
436. Varai-th-thalai pasum pon: This has reference to the source of the
Cauvery which is a mountain rich in fresh gold.
Moovaloor: The birth place of the founder of the Tiruvaavaduthurai
Aadhinam.
437. The godly child's decad on Moovaloor is not extant.
441. Konrai: A genus of flower trees, cassia. There are many varieties,
namely Sarakkonrai, Sirukonrai, Sezhumalarkkonrai, Tirukkonrai,
Pulikkonrai, Perungkonrai, Ponkonrai, Mayirkkonrai and Mullkonrai.
Tumpai: A flowering shrub of many species, they being: Borago
Ind. L., Borago Zeylan L., and Phlomis Zeylanica.
Atumpu: A running flower plant.
442. Tiruppariyaloor Veerattam: Veerattam is a place where Lord Siva,
of yore, enacted a heroic at. Veerattams are an octad.
Tiruppariyaloor is the locale of the destruction of Daksha's sacrifice.
The presiding deity of this shrine is called Veerattesuvarar. His
Consort is hight Ilamkompuanaiyaall. This place is today known as
Parasaloor.
443. Tiruvettakkudi: It is here Lord Siva, in the form of a hunter,
manifested before Arjuna. Hence the name Vettakkudi. It is said
that east of this shrine, along the sea-line, a glow is sometimes
beheld at night. Verse two of the decad relating to the shrine has
this phrase: "Tee yerikai Makizhnthaar" (He who joys in the blaze
of fire). This reference is considered to be significant. The
presiding deity of this shrine is called Tirumeniazhakar and His
Consort is called Shaantanaayaki.
Dharumapuram: It was here the chief of the Paandavas -- Dharma--,
adored Siva. This place was the birth-place of Tiruneelakanta _ Yaazhppaanar's mother. The presiding deity is called
Yaazhmurinaathar. His Consort is called Mathuraminnammai.
444. When the great Paanar narrated to his kin of his blessed role as an
accompanist to Sambandhar, little did he bargain for their nepotic,
idiotic and soul shattering comment.
446. To cleanse himself of the blasphemy that would otherwise attach
itself to him, the great Paanar implored the godly child to debunk
the insufficiency of yaazh -- a mere accompaniment.
447. The fosterer. . . adored Him: St. Sekkizhaar makes it absolutely
clear that the godly child never did anything without the leave of
Lord Siva. All his acts were in magnification of the Lord of gods.
The true nature. . . vocal music of men: The vocal rendering by
St. Sambandhar is absolutely divine. No human voice can match
the godly child's. No wonder, St. Sundarar hailed him as the one
who propagated Tamil, day after day, by music surpassingly sweet.
His music is Siva's own.
Maathar madappidi: Pidi is a she-elephant. In Tamil literature, the
female of the species, is ever regarded as bashful. So the pidi is
called madappidi. Maathar means beauteous. The elephant and the
peacock play a rich role in Tamil and Sanskrit literature. These
have, according to Sri Aurobindo, "become almost impossible in
English poetry, because the one is associated with lumbering
heaviness and the other with absurd strutting. The tendency of the
Hindu mind, on the other hand, is to seize on what is pleasing and
beautiful in all things and turn to see a charm where the English
mind sees a deformity."
449. Trembling in body and pained in mind: Dread seized the great Paanar.
He had put the godly child to the test. He ought not to have done it.
By way of expiation he resolved to do two things. 1. He wanted to
fall at the feet of the divine child. This he did. 2. He wanted to
shatter his yaazh into smithereens. When he essayed this, his act
was for fended by the saint.
450. Receiving it. . . .: The godly child received the yaazh and sanctified
it by his touch. Henceforth the Paanar would not dare think of
breaking it at all. When he received it from the saint, he placed it
on his crown. Vide verse 452.
451. O great one: The word used by the godly child is "Aiyar". Only a
Brahmin is addressed as an Aiyar. Here the Paanar -- an
untouchable--, is addressed as Aiyar by the aeviternal chief of the
Brahmins. St. Sekkizhaar tells us that Kannappar and Nandanaar --
both untouchables--, are Aiyar-s.
How is it.... to know of it: In one sense, the message in the words
of Ralph W. Emerson, is this: "Talents differ; all is well and wisely
put."
453. The Lord who peeled off ..... Elephant: Siva's exploits are full of
significance. The reader will feel rewarded if he studies
Dr. K.I. Koppedrayer's article: "A Study of Sekkizhaar's Art as Found
in Two References to Tripuraantaka Siva" - The Souvenir of the
Eighth International Seminar, 1995. The decad sung on this occasion
is known as Yaazh-Moori Padikam. Its pann is not known. It is
usually sung in Ataana raga. This raga can be rendered with ease
in Veena, but not in Yaazh. The mode of rendering by the godly
child, for the first time perhaps, differed from his earlier renderings.
It was rendered in a staccato fashion (vittu isaitthal). This indeed
laid the foundation for the structuring of Carnatic Music.
454. The great Paanar..... of music: The greatness of yaazh is thus
affirmed and confirmed by St. Sekkizhaar.
456. Tirunallaaru: The decad sung in this shrine is of extraordinary
significance. It is to be hailed as "Pacchai-p-Patikam" in day to
come. They deity of this shrine is known as Naadudai Naayakar.
His Consort is Bhogamaarttha Poonnmulaiyall.
457-458. The godly child so sung his decad that it was demonstrative of the
_ultifoliate majesty of the yaazh.
459. Saatthamangkai: It is the birth-place of Tirunilanakka Naayanaar. He
is immortalised in the envoi of the decad which the godly child sang
in this shrine. It is as follows:
They will be foremost among the celestials
If they, in all propriety, hail this decad--
Of Tamizh Gnaanasambandhan of Kaazhi,
The polis where Vedic scholars abound--,
On Saatthamangkai Ayavanti -- the great
And lofty town, hailed by devotees as that
Of Nilanakkar poised in righteous justness.
466. Kalanta.... maalaikal.
Cf. "Lap me in soft Lydian airs,
Married to immortal verse
Such as the meeting soul may pierce
In notes, with many a winding bout
Of linked sweetness long drawn out"
- John Milton, L'Allegro.
467. Keezh-Velur: This is today called Keevaloor.
469. Devotees. . . alms: This describes the mode of life adopted by
true renunciants.
475. Looking.. nought else: A Tamil adage, hearing which Mahatma Gandhi
stood thrilled, says: "Unto one forlorn and forsaken, God is the sole
help." God tempers the wind for the shorn lamb. The unwed virgin by
the side of her bridegroom-to-be lying dead is a heart-rending sight.
Who can save Her? It is only God or His deputy. The lofty
significance of the name Tirugnaanasambandhar receives an
automatic demonstration in this situation. Tiruvalluvar says: "Of
what avail are brains if they succour not the distressed?" Small
wonder, 'compassion welled 'up from the godly child's all-merciful
bosom.
478. (Stricken) Swan: The languishing pen besides its dead cob.
479. "Fear not": Only God and the godly can proclaim these words.
480-481. In just a couple of stanzas, St. Sekkizhaar narrates how the tender
romance passed into a terrible tragedy with something of an
inevitable swiftness. The peripeteia is soul-shattering.
482. This verse is Siva - Puranam in nuce. The infinite greatness of
Siva is brought out through His very names.
Sadaiyaan: The Lord of matted hair. It is by a single hair of His
crown that Siva broke the crashing descent of Ganga who vowed
to lay waste the whole earth. His devotee Bhagirata and the entire
earth stood saved.
The Mother of all entia: Siva is more a mother than a father. The
Father's justice is tempered with the Mother's mercy.
Sankara: The very name is all-auspicious.
Sasikanta Mouli: Chandra sekara: It is out of divine compassion
that Siva wore on His crown the wasting Moon and blessed him
with everlasting life.
Vidayaan: The Rider of the Bull (Rishaba-deva). Siva's mount --
the Bull--, is an incarnation of Dharma.
Vediyan: Anthanan: Siva is Ara Vaazhi Anthanan -- the One of
loving kindness par excellence.
Venneetraan: The One of white and bright Holy Ash. It is the Holy
Ash that keeps the cosmos going. It is omnipotent.
The Annihilator of the triple hostile cities: The three citadels are the
three malas Only Siva can render them nugatory.
The Lord hailed by Brahma and Vishnu: This is proof positive of the
fact that Siva is the Supreme. All His acts reflect His supreme glory.
Udaiyaan: The owner. Siva owns everything -- animate as well as
inanimate. The inanimate are his udaimai (possessions) and the
animate are his adimai (slaves).
483. The Prince of Pukali: The godly child is so described as he proved
to be sole pukal (refuge) of the couple.
Blessed them... world: Mannil nalla vannam vaazhalaam (Life on earth
can be happily lived) is a dictum which every couple must cherish.
485. This verse is a recordation of one of the many theophanies
vouchsafed to our saint.
488. Pukaloor: Like Pukali, this is a Palladium.
491. Pukaloor is the place where abode Muruka Naayanaar wh_se glory
is recorded in the third stanza of our saint's decad on this shrine.
The decad on Varthamaaniccharam is fraught with significance. It
is in this decad the traits of Paramanaiya Paaduvaar are portrayed.
493. In this verse the godly child is described as the son of Siva. Sevil
tikazhnthavar Myntaraana Tirugnaanasambandhar are the words in
the original. The godly child is an amsa (aspect) of Muruka.
495. The pann of St. Appar's decad is Kurinji. In Carnatic Music too, we
meet with the raga Kurinji which is idem quod in Tamil Music. This
bears eloquent testimony to the hoary nature of Tamil Isai. This
pann was perhaps haunting the godly child. At Tiruvaaroor he opens
his decad beginning with the words "Cittham theliveerkaal" in the
self-same pann.
497. Virkudi: This is one of the eight Veerattam-s. It is here Siva
destroyed Jalandraasura. Verse 209 of the Tirukkovaiyaar makes a
reference to this Asura. The notes appended to my translation of
this verse narrate the episode in brief. Vide Tirukkovaiyar,
translated by T.N. Ramachandran, Tamil University Publication
Number 119, 1989.
500. In all .... Adoration: The flowers are strewn by the godly child on
the town. The reader may recall to his mind that in the self-same
way he adored the town of Mudukundru.
502. The very line of this verse breathe incense.
507. Tiruvaaroor is so holy that St. Appar, St. Sambandhar and
St. Sundarar seek the leave of the Lord to enter it. Indeed permission
to visit Tiruvaaroor is granted to St. Sundarar at Tillai itself. Vide
verse 108, The Puranam of the Lord's Intercession, page 56, Periya
Puranam, Part - 1, Tamil University, 1990. When St. Appar was
received at the outskirts of Tiruvaaroor by the devotees he
addressed them thus:
"Can even I . . . . be blessed with such beautitude?" -
Verse 1485. Though St. Appar abode at Tiruvatikai for a number
of years, only 163 verses of this shrine, sung by him, are extant.
His verses on Tiruvaaroor are 208.
513. Ara-Neri: This shrine is close to Poongkoyil. To-day these shrines
are housed in the same complex.
515. Kolili: This shrine is now known as Tirukkuvalai
Valivalam: It is said that a bird (Valiyaan / Karikuruvi - Tamil,
Bharadvaaja -Sanskrit) offered pooja to Siva in this shrine.
519. Panaiyoor: The palm-tree is the tree of this shrine. The godly child
witnessed here the dance of Nataraja. St. Paraasarar adored Siva in
this shrine. Lord Vinaayaka of this shrine, it is said, rendered help
to Karikaala Chola, and so He is hailed as Tunai irunta Pillaiyaar.
This shrine is celebrated in the hymns of the Tevaaram Trio.
524. In this verse the godly child is referred to as Sol Pillaiyaar. Sol is
Word. According to Deivacchilaiyaar Sol is God.
526. Though the godly child was blessed with a litter by Lord Siva, he
would not make use of it when travelling in the company of St. Appar.
527. When St. Appar importuned our saint to ride the palanquin, the latter
divining the will of Siva to be the same as St. Appar's, obeys
St. Appar. A covenant is arrived at by which the wishes of both
St. Appar and our saint are fulfilled. When St. Appar walks, the godly
child will not ride the palanquin. So, he goes to an appointed shrine
ahead of our saint. When our saint is apprised of St. Appar's reaching
the destination, he will ride to that place in the litter. The godly child
literally followed St. Appar in his footsteps.
528. Tiruambar Maakaalam: It is said Kaali expiated her act of killing two
Asuras called Amban and Ambaasuran in this holy town by adoring
the presiding deity of this place. This place is also known as Koyil
Maakaalam. The icon of Kaali is installed in this temple. Rishi
maakaalar gained beatitude by adoring Siva in this shrine. It is here
the festival relating to Somaasi Maara Naayanaar's yaga is enacted
during Vaikaasi when the star Aayilyam (the ni_th of the lunar
mansions, that in Cancer) rules the day.
Tiru Ambar Perum Tirukkoyil: A shrine built by Kocchengkat
Chozhan. This is close to Tiruvambar Maakaalam. Vede verse 532.
533. Kadavoor: This is one of the eight Veerattam-s. To bestow grace on
the bachelor-saint Maarkandeya, the Lord of this shrine smote Death.
The name of the Lord's Consort is Abiraami.
535. Kadavoor Mayaanam: This is close to Kadavoor. Kadavoor and
Kadavoor Mayaanam are celebrated in the hymns of the Tevaaram
Trio.
536. Tiruvaakkur: The shrine here is known as "Taan thondri Maatam"
(the self-existing shrine). It is a very very ancient temple.
537. Meeyacchoor: Surya had the Lord and His Consort mounted on an
elephant and adored them, in this shrine.
Meeyacchoor Ilam Koyil: When a shrine is to be renovated, the
icons are, for sometime, removed to a tabernacle which is called
Ilam Koyil (Baalaalaya -Sanskrit). At the time when St. Appar
visited this town, he adored at this tabernacle.
Paampuram: It is here the Lord of serpents -- Aadi Sesha--, adored
Lord Siva. It should be said to the credit of Kudavaayil Balasubramanian
that he was the first to identify Uragapuram which is Paampuram.
His essay "Uragapuram" (Journal of the International Institute of
Saiva Siddhanta Research, Vol.2, No.2 - January 1987) is a mine of
authentic information. Uragapuram is not Uraiyoor.
538. Tiruveezhimizhalai: This shrine has to its credit the twentythree
decades of the Tevaaram Trio. The ethereally - wrought temple
tower is a gift of Vishnu. It was here Vishnu offered pooja to Siva
one of his eyes, when he discovered that he lacked a flower to
complete his pooja. For this act of devotion, Vishnu was blessed
with the Chakra (Disc) which did away with Jalandaraasura.
540. Iraivar Tiru Mynthar: See notes for verse 493.
549. Penu Perunthurai: This is now known as Tiruppanthurai. The Lord's
name is Sivaanandar; His Consort is Malaiyarasi.
Tilathaippati: It is known as Tilathaippati Mathi Muttham. It is here
Rama and Lakshmana performed tila-tarpana for Dhasarata. As
Chandra who offered pooja to Siva in this shrine, it is called
Mathi Muttham. This place is now called Sithalaippati in a corrupted
form.
557. Pat upon the theophany, the godly child burst into verse. The decad
opens thus:
O Holy One abiding at Pukali hailed by
The practitioners of Veda that never
A falsehood utter, with the antelope-eyed Lady
Of bright forehead whose locks are
Dark and suaveolent! O our Lord-God!
O Lord of three unwinking eyes!
O my dear, dear Lord! What may this be!
At Mizhalai where Brahmins wedded to truth
Dwell, You abide, in love, in the temple
Resplendent with its heaven-descended tower!
559. This verse explains Siva's omnipresence in various forms. Variform
indeed are His manifestations and variform indeed are His Shrines.
It is thus dwellers on earth stand blessed.
562. Even poojas. . . performed.
Cf: "Festivals and poojas to gods will cease, if heavens grow dry."
- Tirukkurall, 18.
564. The message is Siva never forsakes His servitors. Plagues, famines
and the like are collective punishments for sinning communities.
567-570.The episode covered by these verses is rich in significance. It is
narrated by the pious with holy trepidation. It hurts a Saivite who
happens on a write-up pertaining to this episode, recorded in a
cavalier way. Nonchalance, carelessness, lack of solemnity and the
like are not the virtues of writers who contribute to compendia. At
page 4332 of Volume 5, Encyclopaedia of Indian Literature (Sahitya
Akademi - 1992) we meet with the following.
"....... These two spiritual leaders, Appar and Sambandhar,
during the course of their tireless wanderings all over the Tamil land,
turned up together at a famed shrine Tiruvilimilalai in the _hola
territory. Each was followed by a very large number of adherents
who wanted nothing more than to stay with them and sing the hymns
composed by them.
"Suddenly a famine struck and food became scarce and
expensive. The two saints decided to leave the place but a
disembodied voice in the temple directed them to stay on, adding
that every day, at the end of their worship, they would find a gold
coin a piece on the 'balipita'. But there was a catch to this; while
Appar had no difficulty in feeding the entire group sumptuously,
Sambandar's coin had much less of gold content in it and fetched
less food, not adequate to feed the entire throng.
"So the next day, Sambandar sang a decad reprimanding
the Lord for such an act of differentiation which was sure to bring
Him to disrepute. This decad, composed in one of the shortest and
full of strong reproof, delighted the Lord who agreed to give the
same type of coin to both every day, as long as they stayed on . . . "
- Italics are ours.
The events are narrated by St. Sekkizhaar, in the Puranam
of Tirunaavukkarasa Naayanaar thus:
"After a few days when he (St. Appar) throve thus
In sacred service, as rains failed, the Ponni
Of unfailing foison, ran dry; food grains that grow
By water, became scarce; many lives caught
In this utter want, came to be immersed in misery;
Indigence spread everywhere. 255
"When thus the world was involved in a famine
And men languished in misery, unto the godly child
And Tirunaavukkarasar, with His hands displaying
The fawn and the mazhu, the Lord appeared in their dreams;
The Lord of ruddy matted hair who presides over
Tiruveezhimizhalai spake to them thus: 256
"The plight of times shall not afflict your thought;
Yet to give unto them that adore you, We give you."
Thus He spake, and, even when they were beholding
The full glory of His form, He disappeared.
Unto each of the glorious two, the Lord of Veezhimizhalai
Granted a gold coin as the daily allowance,
And this was witnessed by the whole world. 257
"On the eastern and the western pitas of the Vemaana
That descended of yore from the heavens
For the lord-patron of Pukali and for the lord
Of language, He placed a coin of gold as allowance
Everyday; the two could thus with numberless devotees
Partake of food there where they abode. 258
"By the grace of the Lord of the celestials whose throat
Has the tint of the dark night, manifold foison
Grows apace; may all the servitors of the Supreme
Gather here to eat." Thus by beat of tom-tom
They announced twice, and fed all; chill penury
Was thus done away with. 259
"He indeed is the holy son of the Lord who,
For the redemption of the world, drank the sacred milk
Of Himavant's Daughter's breasts, the Consort
Of the Lord of Veezhimizhalai; he was
Granted a coin which suffered a discount;
As Vaakeesar was a servitor who rendered
Manual service, his con suffered nothing in exchange. 260
"By virtue of the coins granted as allowance by the Lord
In whose crown courses the river, the sacred matams
Of the two were endowed with endless provision;
When servitors ate in joy, interminable was the supply
Of food; the world acclaimed this growing glory;
As they spent their days in joy. . . 261
"The hostile days ended; rumbling clouds rained;
The flood cooled the world; food-grains grew;
Prosperity ruled. . . . . . " 262
For a narration of this episode, as in the Puranam of
St. Sambandhar, vide verses 561 to 572 of the Puranam of
Tirugnaanasambandhar - pages 111 to 113 of this volume.
The contributors to the Encyclopaedia of Indian Literature
did not bother to consult the Periya Puranam -- the great and grand
and authentic hagiography. Their writing is nothing but a tissue of
fibs, a figment of their fevered imagination. To describe the
spiritual itineraries of the Apostles of Saivism as wanderings is
blasphemy of the worst type.
The contributors say: "Th_ two saints decided to leave
the place. . . "Will ever spiritual leaders desert their followers? They
are not the proverbial rats that abandon a leaky bark. Again, the
contributors say: ". . . a disembodied voice in the temple directed
them to stay on. . . " Inscriptions inform us that King Raja Simha
was blessed to hear an asariri. From the Encyclopedia referred to
supra, we understand that a pair of its contributors had been
blessed with a similar beatitude.
The contributors also add: ". . . at the end of their
worship, they would find a gold coin apiece on the 'balipita'.
The Periya Puranam says that the coin for St. Sambandhar was
placed on the eastern balipita and that for St. Appar was placed
on the western balipita. The contributors, in their wisdom,
usher in a miracle, by causing the two different balipitas to
coalesce into one singular balipita. This indeed is Advaitam
par excellence.
The inspired contributors again asseverate thus:
". . . Sambandar's coin had less of gold content and fetched less
food, not adequate to feed the entire throng." The contributors are
dead to the fact that food was not sold in the Tamil Naadu of the
seventh century. Food-grains and provisions were no doubt sold.
St. Sambandhar's cooks said: "When provisions are sought to be
bought with the coin received from Your Deity, the money-changers
demand a discount." Their cooking was therefore delayed The
conctation however did not cause any damage. The assembled
devotees were treated to "ambrosial rice, curries, ghee, milk and
curds." Food was cooked in abundance St. Sekkizhaar says: "The
flawless feasting went on."
The contributors affirm without any qualms of conscience
thus: "So, the next day, Sambandar sang a decad reprimanding the
Lord, for such an act of differentiation which was sure to bring Him
to disrepute." The decad of St. Sambandar is also described by
them as one "full of reproof." Is this the truth? Can this be the
truth? St. Sekkizhaar's portrayal of the episode is as follows. When
the godly child heard the report of the cooks, he mused thus:
"Of the two coins granted to us by Lord Siva,
One suffers a discount and the other none at all;
Well, the reason is obvious; the coin received
By Tirunaavukkarasar -- poised in great truth--,
Is for the service he renders. . ."
St. Sambandhar is very much alive to the justness of Lord
Siva's dispensation. He does not utter a word against it. This is
what he says: "I will sing the Great One to grant me, in days to
come, a coin of similar touch and without difference." Is this
reprimanding? Let us listen to the narration of St. Sekkizhaar's.
"On the following day he went to the Lord's temple
and sang the decad in which he invoked Him to set
At nought the difference, and grace him. . ."
Is there a curn of truth in what the contributors say? Is
the godly child a curmudgeon? Is the comment - scrawled currente
calamo--, of the contributors worth the paper on which it is
scratched? Surely theirs is the doing of the Old Scratch. Have
they ever read the sacred decad of St. Sambandhar? Are they blind
to the words "thaazhu mozhikall" (humble words) occurring in the
envoi? Is theirs a contribution or a contrecoup inflicted on Tamil
and Tamil Savism?
The contributors have earlier stated thus: ". . . .. the
Goddess took him (St. Sambandhar) on her lap and suckled him."
Paarvati is Unnaamulai (She of unsuckling breasts). Her milk was
poured into a golden goblet and offered to the child. Alas, the dicta
of the contributors are darts driven into the bosom of Saiva
Siddhantam. May Lord Siva, in His infinite mercy, forgive them.
With this note let us hasten away from the contubernal contributors.
568. The coins initially received by the godly child were a trifle inferior to
those received by St. Appar. Those were days when a gold coin
was valued for its gold cont_nt. New coins were more valuable than
old ones which have suffered some loss of weight owing to passage
of time. Again a gold coin of superior touch is always superior to
the one of inferior touch, though they are of the same denomination.
570. St. Sambandhar implored Siva to bless him in the same fashion. For
him St. Appar is more than a father. He beseeched Lord Siva not to
differentiate between the father and the son His prayer was heard by
Siva who was pleased to grant him his wish.
The decad of Veezhimizhalai
1. O flawless One of Mizhalai!
Be pleased to grant the coin
That suffer discount none.
You are ever blameless.
2. O Lord of Mizhalai where Vedas
Resound! You are our God.
I am the receiver of flawed coins;
Be pleased to set things straight.
3. O Lord of truthful Mizhalai!
O One whose frame is incarnadine!
O One that wears snakes of venomous sacs!
Let me thrive in weal by Your gift.
4. O Lord of far-renowned Mizhalai!
You are adorned with the Holy Ash
Your mount is the Bull; be pleased
To bless me with bliss eternal.
5. O Lord of celebrated Mizhalai!
O One that stared Kaama
To smoky ruin! Be pleased
To bless me withal.
6. O Lord of ornate Mizhalai!
O One whose neck is sapphire-like!
O One whose strands of hair are bound!
Deign to accept my service, even mine.
7. O One of lofty Mizhalai! O One
With a Woman concorporate!
O One who is Ganga-crested!
Deign to dispel my misdoubt!
8. O One of far-famed Mizhalai!
You relented when the Asura
Got crushed; be pleased to set
At nought Your withholding.
9. O Lord of righteous Mizhalai!
Your crown and feel are beyond
The ken of Brahma and Vishnu.
Deign to bless me with beatitude.
10. O lord of suaveolent Mizhalai!
You are from Your Grace inseparable.
Trichotillomaniacs can never at all
Know what ought to be known.
11. May the humble words of Sambandhan
Of the great city of Kaazhi
On Veezhimizhalai cause them
That chant them to flourish for ever
572. Tiruvaanjiyam: The presiding deity is Vaanjilingesurar. His Consort
is Mangkalanaayaki.
Talayaalangkaadu: This is situate on the northern bank of the Sozha
Chootaamani river. The decad sung by St. Sambandhar is for
ever lost.
Tirucchaatthangkudi: This is a vaipputthalam. The Tevaram decades
on this shrine, are, perhaps, lost.
Tirukkaraveeram: This is north of Tirucchaattangkudi and is close to
it. This is known as Karaiyapuram. The word Karam means 'donkey'.
A donkey here adored the Lord and gained salvation. The presiding
deity is called Karaviranaathar. The name of His Consort is
Prathyaksha Minnammai.
Tiruvilamar: The sixtieth southern shrine on the Cauvery. St. Patanjali
hailed the proxiding deity here who is therefore called
Patanjalimanoharar. His Consort is called Yazhinum Men Mozhiyaall.
It is about two kilometers from Tiruvaaroor.
573. Tirukkaaraayil: The 119th southern shrine on the Cauvery. It is called
today Tirukkaaraivaasal. Here was installed one of the seven icons
of Tyagaraaja which Muchukunta received from Devendra. "The
Tyagaraja Cult in Tamilnadu: A Study in Conflict and Accommodation"
by Rajeswari Ghose (Motilal Banarsidass Publishers, Delhi - 1996)
is by far the best book on Tyagaraaja, notwithstanding its minor
errors which are only a few.
Tirutthevur: The 85th southern shrine on the Cauvery. Devas hailed
the deity of this place who is therefore called Devaguru. His
Consort is Mathurapaatani Ammai.
Tirunellikkaa: The 117th southern shrine on the Cauvery. The
temple-tree is Nelli and hence the name Nellikkaa. During the month
of Aippasi, during the third week, the rays of the sun fall on the
Lord's icon. The deity is called Nellivana Naathar and His Consort
is called Mangkala Naayaki.
Tirukkaicchinam: The 122nd southern shr_ne on the Cauvery. The
impress of Indra's hand is seen on the linga which is installed here.
The Lord is called Kaicchinanaathar. His Consort is Vellaivalainaayaki.
574. Tirukkaaraayil: The 119th shrine situate on the southern bank of the
Cauvery. It is one of the Sapta Vitanga Kshetras. The Lord here is
called Kannaayiranaatar; His Consort is Kailaasa Naayaki. The
Tyaagaraaja of this shrine is Aadi Vitangkar. He enacts the
Kukkuda dance Kukkuda is bantum.
Tirutthengkoor: The 116th shrine on the southern bank of the
Cauvery. The Lord is Vellimalai Naathar and His Consort is
Periya Naayaki.
Tirukkollikkaadu: The 115th shrine on the southern bank of the
Cauvery. The deity and His Consort are respectively Agneeswarar
and Panjin Melladiyaall.
Tirukkottoor: The 113th shrine on the southern bank of the
Cauvery. The Lord is Kozhundhu Naathar. His Consort is
Thanemozhi-p-Paavai.
575. Tiruvendurai: The 112th shrine on the southern bank of the
Cauvery. The Lord is Venndurai Naathar. His Consort is
Velnedungkanniyammai.
Tirutthandalai Neel Neri: The 110th shrine on the southern bank of
the Cauvery. This is one of the 78 Maadakkoyil-s built by
Kocchengkanaan. The Lord is called Neellneri Naathar. His Consort
is Gnaanaambikai.
Tirukkalar: The 205th shrine on the southern bank of the Cauvery.
The Lord is Kalarmulai Nathar. His Partner is called Ilam
Kompannaall.
580-582.St. Gnaanasambandhar and St. Appar, it is made clear in these
verses, are Vedas in human form.
Tirumaraikkaadu: The first seven Tirumurais constitute the Tevaaram.
It is said that this shrine alone is celebrated in all the Tirumurais.
614. Re-establish the Vedic way: It is for this purpose, the boy-saint made
his avatar. Vide verse 1.
615. Under the great and sacred temple tower: The area occupied by the
temple. The area beyond it is profane, that is, not holy. Within the
temple no word should be uttered which does not bespeak the glory
of God. Small talk can be indulged in only in the area that is profane.
However, under the temple-tower, matters pertaining to the
religio-social welfare can be discussed and must be discussed.
616. O child: For the first time St. Appar addressed the boy-saint thus.
He has always regarded the boy-saint as an amsa of Lord Siva. He
has earlier remarked: "Ha, he (the boy-saint) can act like the very
grace of the Lord." -verse 592. However his knowledge of the
limitless truculence of the Samanas engendered in him a great
concern for the safety of the boy-saint who was to confront the
diabolic horde, all alone. So his paternal love burst out in an
apostrophe which bespoke his unbounded tenderness. Besides the
planets too were ill-poised. So, St. Appar said: "I will not suffer you
to depart." However, the boy-saint who was alive to the concern of
St. Appar, had resolved to go. He only reminded St. Appar of what
the grand old saint was well aware. Knowing that even a well-rooted
conviction could receive a jolt on occasions, the boy-saint, in his
unique way, set things straight , by invoking the grace of Siva
through his divine decad. The message is this: "It is the feet of our
Lord we hail; evil shall not touch us." Earlier, this very message, in
the form of an admonition, was administered by the boy-saint to his
servitors. "We are His servitors; nought shall assail us;
Tiruneelakantam saves."
617. The boy-saint prevented St. Appar's accompanying him. The reason
is obvious. St. Appar had years ago, converted a Pallava King. In
his turn, the boy-saint should regain a king for the Saivite faith. This
king happened to be a Paandya. Thus, even thus, the realms in the
north and the south were brought under the holy sway of Saivism.
618. Before leaving for the Paandya Naadu, the boy-saint invoked the
blessing _f Siva. He also adored Vaakeesar. Not only that. In
ever-during and great love he confabulated with him. This
confabulation, inter alia, was for the purpose of evolving the strategy
to be adopted by him when he would face the Samanas.
622. Akatthiyaanpaalli: The 126th shrine on the southern bank of the
Cauvery. Agattheeswarar is the Lord. Baakampiriyaa Naayaki
is His Consort.
623. Tirukkadikkulam: The 109th shrine on the southern bank of the
Cauvery. Karpaka Naayakar is the Lord. Soundara Naayaki is
His Consort.
Idumpaavanam: The 108th shrine on the southern bank of the
Cauvery. The Lord is Sarguna Naathar. The Goddess is
Mangkala Naayaki.
624. Tiruusaatthaanam: The 107th shrine on the southern bank of the
Cauvery. Mantrapuriswarar is the deity. His Consort is
Periya Nayaki.
629. Kodungkunram: This is today called Piraan Malai.
641. These bad dreams augur ill: It is for the Samanas the planets
stood ill-poised.
643. The term ulakelaam which occurs fourteen times in the Puranam,
is met with in this verse.
646. It would spell salvation for the victorious king: This verse bears
testimony to the disciplined loyalty of the minister.
647. I should the Lord of Aalavaai adore: The queen ever-obedient to her
husband, for once, proceeded to the temple without seeking his
leave. She just informed him of the fact.
659. This is a verse par excellence. It affirms that the very advent of the
boy-saint is an aeviternal triumph.
660. Mangkaiyarkkarasiyaar: Her name Maani. The minister cannot refer
to her by her name. He therefore refers to her as Mangkayarkkarasiyaar
(the Queen of all women). The boy-saint admiring the wisdom of the
minister, uses this very name when he sings of her glory as well as
the minister's. Vide verse 663.
672. "Oh, the tapas of my husband and myself!": When the queen had a
darshan of the boy-saint she felt convinced that her cherished desire
was as goods as fulfilled. Her cherished desire was the reconversion
of her husband to Saivism. Her devotion envisions the victory-to-come.
This she attributes, in the first instance, to her husband's tapas.
Next she refers to her tapas -- the tapas that made her the wife of
such a husband. "She for God in him" are the words of Milton the
Mahamuni.
673. Therefore did we come to see you: Profound and pure devotion can
compel the advent of a saint, nay, Siva Himself. "Kaana vantanam"
are the words of Siva, the Brahmachaari, addressed to St. Amarnitiyaar.
683. Kandu muttu: The pollution which is the outcome of beholding one
who follows the Vedic religion.
684. Kettu muttu: the pollution that results from hearing of such a sight.
695. but we know not aught of the deception. . . Samanas: It is to this
St. Appar referred. Vide verse 616 ("O child, there is no limit to the
deception of the Samanas. . .")
696. We too will give up our lives: This is the language of the true
Naayanaar.
699. He would abolish our source of living: This confession of the
Samanas should never be lost sight of.
700. Then performed their truculent deed: St. Sekkizhaar never describes
the details of any evil deed. "Teeya vazhukkiyum vaayaar solal" are
the words of Tiruvalluvar. The maxim to be remembered in this
context is "Tantum religio potuit suadere malorum" (So great the
evils to which religion could prompt).
704. Ceyyane Tiruvaalavaai: This decad opens thus:
"O Lord of ruddy hue! O the Supreme that abides
At Aalavaai! Be pleased to grace me thus. "Fear not!"
May the fire set by the Samanas who pursue the false faiths
Move slowly and seize the Paandya!"
710-713.The king underwent a purificatory fire-bath.
714. "Is this the outcome of what we did last night?_: The Samanas knew
it to be so. They too were firm believers in the Karma-theory.
728. This is a verse par excellence. Our translation is but a dehydrated
version of the nectarean original.
731. "O ye of divinity! Hath aught of evil assailed You?":
Cf. "She asked: "Hath aught of evil him befallen?" - 56/1321.
734. I will . . . . cause the Paandya wear THE HOLY ASH: See
verse 614/2512.
739. "Kaattu Maa Uri": This decad opens thus:
"O triple-eyed Lord! You peeled off the hide of the
jungle-beast
And mantled Your person therewith! Is it Your pleasure
That I engage myself in a disputation
With the Samanas -- the non-performers of yaagas?"
"Veda Velvi": This decad begins thus:
"O Lord whose one half is a Woman!
Is it Your pleasure that I should destroy
Through disputation the addle - brained Samanas
And the Teras who denigrate the Vedic sacrifices?
O our Aadi abiding at Aalavaai in the south1!
It is Your exceeding glory that should fill the whole earth!"
760. The decad sung by the boy-saint opens thus:
"O beauteous and antelope-eyed woman!
O the great and grand consort of the Paandya!
Hearken to me. Be not troubled that here is a boy
Who is sustained on milk.
In the presence of these base trouble-makers who have
Foregathered from Aanai Malai and many other places,
I am no weakling. Know that Lord Hara
Who presides over Aalavaai stands by me."
764. A translation of the decad is given in the introduction
766. They now resembled the wise ones: According to the Tirukkurall,
no one should place himself close to the king; neither should be
station himself away from the sight of the king. It looked as
though the Samanas chose to follow this wise precept.
802. The word Naayanaar originally referred to Siva. Here too, the word
is an indicant of Siva's amsa. St. Sekkizhaar, no doubt, uses the
word Naayanmaar (the plural of Naayanaar) more than once, when
he refers to Atiyaar (Siva's servitors ). This is the only reference
where he uses the word in relation to a devotee of Siva.
814. Asti Naasti: The famous Samana dictum which means: "Is and is
not". This saying is capriciously constructed. It is compact of an
indestinate realty. Breeds a tissue of omni possibility of
soul-destructive tohu-bohu. Its indeterminism resulting in an
ineluctable corollary of multiplausible quasi conclusions
(saptabangi/anekaantavaada) and it fixity-defying incertitudes are
fraught with a peculiar puissance that can undo clarity acquired
through a painstaking pursuit over the years.
825-845.For a translation of the entire decad sung by the boy-saint see
the Introduction.
857. The verse marks the accomplishment of the boy-saint's mission.
879. A rare instance of a father adoring his.
881. "Mannil Nallavannam...": This decad is sung by Saivites during all
auspicious occasions.
884. Tirupparangkunram: The third of the fourteen shrines in the Paandya
realm. Siva in this shrine is hailed as Parangkiri Naathar. His
Consort bears the name Aavudaiya Naayaki.
885. Aappanoor: The second of the fourteen shrine in the Paandya Naadu.
The presiding deity goes by the name Aappanoorkkaaranar. His
Consort is Kuravamkamazhkuzhal Ammai.
Tirupputthoor: The sixth of the fourteen shrines in the Paandya Naadu.
886. Tiruppoovanam: The place gets its name from a flower-garden
maintained by a devotee.
Kaanapper: The tenth shrine of the Paandya realm. There are three
shrines here. (1) Somesuvarar - Soundara Naayaki,
(2) Kaaleeswarar - Suvarnavalli and (3) Sundaresuvarar - Meenakshi.
Courtaalam: The 13th shrine in the Paandya Naadu. The Tevaaram
shrine is Kootthar Koyil. Kootthar and Sivakaami are its presiding
deities.
The deities of the shrines known as Kurumpalaa are
Kurumpalaa Naathar and Kuzhalvaai Mozh_ Ammai.
The Sabha of this place is Chitra Sabha.
887. Tirunelvei: The 14th shrine of the Paandya Naadu. There are two
shrines in this place, namely the Sannidi of Nellaiyappar and that of
Venu Naathar. Goddess Ghandimati fosters this town.
888. Rameswaram: The 8th shrine of the Paandya realm. This shrine was
built by Sri Rama. The Lord of the shrine is Raamanaathar. His
Consort is Malai Valar Kaathali.
890. Tirikonamalai: One of the two shrines in Sri Lanka. Konesurar and
Maathumaiyaall are its presiding deities.
Tirukkedeeccharam: One of the two shrines in Sri Lanka. The town
in which this shrine situate is Maa Thottam. The presiding deity and
His Consort are Kedeesuvarar and Gowri Ammai.
891. Tiruvaataanai: The 9th shrine of the Paandya realm. The deity and
His Consort are Aataanai Naathar and Snekavalli.
Tiruppunavaayil: The 7th shrine in the Paandya realm. The Lord is
Pazhampati Naathar. His Consort is Karunai Naayaki.
892. Manamerkudi: The birth-place of Kulacchiraiyaar.
896. Paataaleeccharam: The 104th shrine on the southern bank of the
Cauvery. Also known as Paampani. The Lord is Sarppanesar.
His Consort is Amuta Naayaki.
898. Kollampoothoor: The 113th shrine on the southern bank of the
Cauvery. Vilvavana Naathar and Soundarya Naayaki are its presiding
deities.
901. Nallaaru: The decad sung here links this shrine with Aalavaai.
904. Tirutthelicchery: The 50th shrine on the southern bank of the
Cauvery. The Lord is Paarvateeswarar. His Consort is Sakti Naayaki.
933-936.Details of the episode covered by these verses are described in
T.N.R.'s Saint Sekkizhaar, Sahitya Akademi, 1994.
958. This verse speaks of the obeisance paid by the mother of the
boy-saint to his son.
962. Tirutthinainakar: The decad sung by the boy-saint is not extant.
The Lord is Sivakkozhundeesar. His Consort is Ilamkomppannall.
Tirumaanikkuzhi: The 17th shrine in Nadu Naadu. Maanikka Naathar
and Maanikkavalli are its presiding deities.
963. Tiruppaatirippuliyoor: The decad refers to a Mudakkaan Muyal
(Hare). It was Mangana Munivar who was cursed to become a hare
with bent forelegs.
Tiruvadukoor: The 16th shrine in Nadu Naadu. Vadu is Bhairava.
The Lord is Vadukoor Naathar. His Consort is
Vaduvakirkkanniyammai.
964. Tiruvakkarai: The 20th shrine in Nadu Naadu. Chandrasekarar and
Vadivaambikai are its deities.
Irumpaimaakaalam: The 32nd shrine in Tondai Naadu. Maakaaleswarar
and Kuyilmozhi Naayaki are the deities of this town.
965. Atikai Veerattam: The Lord is hailed as Atikai Veeratta Naathar.
His Consort is Atikai Naayaki.
966. Aamaatthoor: The Lord is Azhakiya Naathar. His Consort is
Azhakiya Naayaki Ammai.
967. Tirukkovaloor: Veerattesuvarar is the Lord. His Consort is
Sivaanandavalli.
968. Araiyaninalloor: The 12th shrine in Nadu Naadu. The Lord is
Araiyani Naathar. His Consort is Arull Naayaki.
970. Tiruvannaamalai: Arunaachaleswarar and Unnaamulai Ammai are
its deities.
973. Tiruvotthoor: The 8the shrine in Tondai Naadu. The Lord is
Veda Naathar. His Consort is Ilamulai Naayaki.
984. Maakaral: The Siva-linga in this shrine is in the form of a varan
(iguana). The Lord is Adaikkalam Kaattha Naathar. His Consort
is Bhuvana Naayaki.
Kurungkanil Muttam: The deity is Vaaleeswarar. His Consort is
Iraiyaar Valai Ammai. This shrine is the sixth in the Tondai Naadu.
986. Kaanchipuram: The Lord is Ekaamparar. His Consort is
Kaamaakshi.
1000. Kacchi Neri Kaaraikkaadu: The fifth shrine in the Tondai Naadu.
Satyavrateesar is the Lord. His Consort is Kaamaakshi_
Anekatangkaavatam: The fourth shrine of the Tondai Naadu.
Anekatangkaavadesar is the Lord. His Consort is Kaamakshi.
1001. (Kacchi) Tirumetrali: The second shrine of the Tondai Naadu.
Tirumetrali Naathar and Kaamaakshi are its deities.
1002. Tirumaalperu: Maalvanangku Eesurar is the Lord. His Consort is
Karunai Naayaki.
1003. Tiruvallam: The 10th shrine in the Tondai Naadu Valla Naathar and
Vallambikai are its deities.
1004. Ilampayangkottoor: The 13th shrine in the Tondai Naadu. The Lord
is hailed as Chandrasekarar and His Consort is
Kodenthu Mulai Ammai.
1005. Tiruvirkolam: The 14th shrine in the Tondai Naadu. The Lord is
Tirupuraantakesurar. His Consort is Tirupuraantaka Naayaki.
Tiruooral: The 12th shrine in the Tondai Naadu. This shrine is
known by its town's name Takkolam. The Lord is Umaapateeswarar
and His Consort is Umaa.
1007. Tiruvaalangkaadu: The Lord is Devar Singapperumaan. His Consort
is Vandaar Kuzhali.
1011. Tiruppaasoor: Paasoor Naathar is the Lord. His Consort is
Pasupati Naayaki.
1013. Vennpaakkam: The decad of the boy-saint for this shrine is
not extant.
1014. Kaarikarai: The decad sung here is not extant.
1018. During the time of St. Appar and St. Sambandhar adherents of
Northern Saivism, namely Kaapaalikaas, Kaalamukhaas, Paasupataas,
Bhairavaas, Mahavritis and Kaalaananaas flourished in Tanil Naadu.
1024. Kaalatthi: It is now known as Kaalahasti. The Lord is Kaalatthi
Appar. His Consort is Gnaanappoongkothai.
1026. Kailaas: This is also known as Notitthaan Malai. It is here Siva is
enshrined with Paarvati.
Tirukkedaaram: This is the fourth of the shrines of North India.
The Lord is Kedaara Naathar. His Consort is Kedaara Gowri.
1027. Gokarnam: The only shrine in Tuluva country. The Lord is
Mahabala Naathar. His Consort is Gokarna Naayaki.
Tirupparuppatam (Sri Sailam): The first of the Northern shrines.
The Lord is Mallikaarjuna. His Consort is Bramaraamba.
Indraneela Paruppatam: The second of the Northern shrines. The
Lord is Neelaachala Naathar. His Consort is Neelaambika.
1029. Tiruverkaadu: Verkaattueesurar and Verkanni are the deities of
this shrine.
1030. Valithaayam (paadi): Valithaaya Naathar and Thaayammai are the
deities of this shrine.
Otriyoor: Patampakka Naathar and Vadivudai Ammai are its
deities.
1033. Tirumayilaapuri (Mylapore): Kaapaaleeswarar and Karpakavalli are
its deities.
1088. "Mattu itta": This verse says:
"O Poompaavai, will you pass away without beholding
The ritual cooking and feeding done to the Maaheswaras
That enjoy at-one-ment with Him who is concorporate
With Her of peafowl-mien and who is blissfully entempled
In Kaapaaleeccharam girt with
The suaveolent garden of punnai-trees?"
This decad speaks of Maaheswara Pooja, the Aippasi
Tiru Ona Festival, the Kaartthikai Light - Festival, the Aatirai
(Betelgeuse) Festival, the Tai-p-Poosam Festival, the Maasi
Katalaattu Festival, the Pangkuni Uttara Festival, the Ashtami
Festival, the Swing-Festival, the Pavitrotsava etc. It is feasts and
festivals that energise the bhaktas. Vratams and fasts purify them.
According to the Sthala Purana, Sri Rama adored Siva in
this shrine during Aippasi Onam. Our boy-saint avers that this
decad (whose every letter is informed by Grace) has its ineluctable
association with the Empyrean.
Mylapore is referred to as Malliarpha by Ptolemy. Vide
Vestiges of Old Madras by H.D. Love. It was in Mylapore Tiruvalluvar
was born. This was once a flourishing sea-port. It was also the
abode of the royal families. The inscriptions of this town bear
eloquent testimony to the glory of this_place. This is referred to as
Mayilaappu by St. Appar. Ptolemy's Malliarpha is obviously a
corruption of Mayilaappu.
The one shrine which was situate close to the beach was
washed away. That this was in existence during the middle of the
fifteenth century is made clear by a line occurring in the Tiruppukazh
which says: "Katalak Karai Tirai aruke soozh Mayilappati..." Katal is
sea; Karai is sea-shore and Tirai refers to the billows.
During 1516 A.D., the Portugese captured Mylapore. They
destroyed the temple and its remains too got washed away. The
present shrine was built during the beginning of the seventeenth
century. At or about the first decade of this century when the
Santhome Cathedral was excavated, some slabs with inscriptions
thereon were discovered. They are numbered as 215-223/1923. The
Note to these says: "Found on stone excavated below the Cathedral
at Santhome." Of these No.215 speaks of a lamp dedicated to
Nataraja (Kootthaadu Tevar). A meikkeerti relating to the great
Rajaraja is referred to in No.216. No.217 speaks of Poompaavai.
When rebuilding the temple, the stones of the old temple
were also used. These stones contain about fifty inscriptions.
These are now part of the Amman's shrine. It is regrettable that
the inscriptions are in a pell-mell. Not only that. Some of the
lapidary epitaphs are found mingled with the inscriptions.
The sacred tank in front of the present shrine is found
located in the Map of Madras prepared in 1798 A.D. Land for the
excavation of the tank was obtained from the Nawab of Arcot.
During the Muharram Festival, the Taajis were permitted to make
use of this tank.
For other details, see pages 1385-89, volume 5,
Periya Puranam with the commentary of Sivakkavimani
C.K. Subramanya Mudaliyar, Coimbatore, 1950.
1095-1108. These fourteen verses celebrate the resurrection of Poompaavai
and her divine beauty. Her koontal, forehead eye-brows, eyes,
nose and lips, ears, neck and countenance, hands, breasts, soft
hairy stretch above her girdled waist, forelap, thighs and knees,
shanks and heels as well as feet are all described by St. Sekkizhaar
in a divine and awesome manner.
1109. The boy-saint beheld her with a thousand purifying eyes. This is
made clear by verse number 1114. Our boy-saint now a bachelor
who is sixteen years old, is a true father. He is Padre commune
(common Father/Father of all alike).
1120. Tiruvaanmiyoor: The Lord is Marunteeswarar. His Consort is
Chokka Naayaki.
1125. Idaicchuram: The 27th shrine in the Tondai Naadu. The Lord is
Idaicchura Naathar. His Consort is Himaya Madakkodi.
1129. Tirukkazhukkunru: Vedagiriswarar is the Lord. Penninnallal
is His Consort.
1132. Acchiruppaakkam: The 29th shrine in the Tondai Naadu. The
presiding deities are Aatchi Naathar/Paakkapureswarar and
Sundara Naayaki.
1134. Arasili: Arasili Naathar and Periya Naayaki are the presiding deities.
1135. Puravaar Panangkaattoor: The 20th shrine of Nadu Naadu. The
Lord is Panangkaattu Yeesurar and His Consort is Puravammai.
1147. "Vandaar Kuzhal Arivai": This verse says:
"He is inseparably concorporate with Her
Whose perfume locks are buzzed by bees;
He is the crescent-crested lord;
In His town abides Saraswati whose seat is the cool
(White) Lotus; it looks as though the mansions
Of this town upbear the very heavens.
Behold yonder Venupuram!"
1151. The decades referred to in this verse are not extant.
1211-1220.In these verse we meet with word pearl sixteen times. Our
boy-saint is sixteen years old. His life on the sub-lunary planet is
about to come to an end. Mutthu (pearl) refers to Mukti.
1234. This ritual is still observed in every Brahmin-wedding.
1241. Nalloorpperumanam: This is today known as Aacchaalpuram which
is a corruption of Aacchaaryapuram. Aacharya is
Tirugnaanasambandhar. The Lord is S_valoka-th-Thyagar. His
Consort is Tiruvenneetru Umai Ammai.
1256. His hallowed feet: It is the boy-saint's hallowed feet which are
the prop of the servitors of Siva.
Here ends the Puranam of St. Tirugnaanasambandhar.
Sincere thanks to Sri. T N Ramachandran of thanjavur, for permitting his English rendering of the holy text periyapurANam be published here
See Also:
1. thirunyAnachampan^dha nAyanAr purANam in English prose
2. திருஞானசம்பந்த நாயனார் புராணம் (தமிழ் மூலம்)
3. thiruththoNDar purANam main page
4. 12 shaivite thirumuRais
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