(vellAnai charukkam of periya purANam - Periyapuranam as English poetry)

 
 
1.     Nampi Aaroorar, the author of the Tiru-th-Tonda-th-Tokai 
    Which is the original source (of our work), 
    Made his avatar for the deliverance of the world; 
    We now proceed to indite, as is known to us, 
    His ascension to the divine Kailaas of the Lord-Quaffer  
    Of poison with Kazharitru Arivaar the eyes of whom 
    Were like unto red lotuses that burgeon in the morn.        (4229) 
 
2.     In this world, enduring love and devotion and the like 
    Reared by the water of grace, grew aloft in their strength; 
    Their form was splendorous like that of Nampi Aaroorar— 
    All roseate and golden; the cruel and violent tares 
    Of the twyfold Karma were weeded out; they rose up in resplendence; 
    The mellowing grains yielded 
    Abundant and aeviternal Siva Bhoga.                (4230) 
 
3.     Van-tondar, the intimate servitor of the Lord, who wears 
    As garland the snake, during his stay at beauteous Aaroor 
    Girt with melliferous flower-gardens, 
    Thought of Ceramaan Perumaan, adored the feet of Lord Thiagaraja 
    And with His leave, proceeded to Malai Naadu endowed  
    With many a slope, in uncontrollable love.            (4231) 
 
4.     He set his mind on the Lord who joyously abides 
    In many shrines of the divine country made rich 
    By the goodly river Ponni and adored Him on his way; 
    On he moved to the western Kongku realm of sylvan tracks 
    Where in the gardens, antelopes leaped and played 
    In joy; thus he reached the opulent 
    Tiru-p-Pukkoliyoor of the Lord in whose crest 
    Rest the pure crescent and the celestial Ganga.            (4232) 
 
5.     As he came near the spacious street of the town 
    Where Brahmins abode, he beheld two mansions, 
    Fronting each other; from one were heard 
    Instruments, played during an auspicious ceremony; 
    From the other came loud lamenting; so he asked 
    Some of the Brahmins that resided there, thus: 
    "How is it that two contrary events are here 
    Taking place, simultaneously?"                    (4233) 
 
6.     The Brahmins adoring him, replied thus: "There were 
    Two excellent boys, each aged five; when they bathed 
    In the tank, one of them was devoured by a crocodile; 
    The boy that escaped death, is undergoing the ceremony 
    Of investiture with the sacred thread; the wailing 
    Comes from that house which lost the boy."            (4234) 
 
7.     The Brahmin and his helpmeet who had already known 
    Of the greatness of Van-tondar, longed to adore him-- 
    The wearer of a garland thick with flowers. 
    Van-tondar was moved as he listened to the event; 
    The parents, totally oblivious of the mental distress 
    Caused by the loss of their son, came there and fell at his feet.(4235) 
 
8.     With their sorrow gone, their countenances became bright; 
    Addressing them that adored him, Aaroorar spake thus: 
    "Are you the ones that lost your dear son?" 
    Thus questioned, they adored him and said: "That was 
    A thing of the past; we were for a long time, 
    Desiring to behold and adore you; our devotion has borne 
    Fruit; we have been blessed with your gracious advent." 
    This said, they adored him again.                (4236) 
 
9.     "Forgetting even the misery caused by the loss of their son, 
    The Brahmin and his wife feel glad at heart 
    For my coming; I will call back to life the boy 
    From the very mouth of that crocodile, hand him 
    Over to them and then only adore the ankleted feet 
    Of my Lord-Father of Avinaasi." Thus he affirmed, 
    The queller of the distress of those that sought him.        (4237) 
 
10.     After he thus spake graciously, he asked (the people): 
    "Where is the tank-- the abode of the cruel and fierce-mouthed 
    Crocodile that devoured the son of these?" 
    Then ascertaining its location, he came to the bank 
    Of that deep tank; to force the sharp and sabre-toothed 
    Crocodile to bring back the boy who was devoured 
    By it that day in the past, he began to hymn 
    A divine decad.                            (4238) 

 

 

11.     Before his divine hymn which opened with the words: 
    "Uraippaar urai" came to be concluded, 
    Yama, whose arms are tall and huge like a hill, brought 
    With him the boy, quick and endowed with due growth of body 
    Which he would have come by during the past (two) years 
    When he ceased to be, having been eaten by the crocodile 
    Of the wave-tossed waters, and caused him 
    Emerge out of the mouth of the crocodile.            (4239) 
 
12.     When the big-mouthed crocodile came to the bank 
    And spat out the boy, his mother that stood melting 
    In love, ran toward him, lifted him up and with her 
    Holy husband fell at the roseate and salvific 
    Feet of Aaroorar, the Tiruvaalan and life-giver; 
    From the Empyrean the celestials showered 
    The fragrant flowers of the ethereal trees.            (4240) 
     
13.     People on earth wondered; the Brahmins threw up their 
    Upper garments and felt ecstatic; the Vedas sounded; 
    Aaroorar, the great one, took with him the boy 
    Who was verily the rare Brahmin's pupil of the eye, 
    And hailed Lord Hara of Avinaasi.                (4241) 
 
14.     He completed the divine decad, bowed before Him 
    And moved out; he had the beloved son of the devotee-Brahmin 
    Invested with the sacred thread in his presence, 
    And had, to the resounding of drums, the auspicious ceremony concluded. 
    Then to call on the Cera King 
    He proceeded to Malai Naadu through the cool 
    Beautiful and fragrant gardens rich in kuraa flowers.        (4242) 
 
15.     As he passed through the various towns where abode 
    The servitors of Siva in the western country, 
    He felt exceedingly happy; crossing the goodly towns, 
    Woods, jungle-rivers flowing with gems, and stony 
    Wildernesses, he that was pleased to enter into my heart 
    Entered into the fecund Malai Naadu.                (4243) 
 
16.     "Nampi of southern Aaroor who retrieved the boy 
    Devoured by the crocodile in the past, is come!" 
    When the servitors of that country ran to the presence 
    Of the Cera King and announced thus, on them 
    He showered Porkizhis, jewels set with gems, 
    Coins of gold and garments.                    (4244) 
 
17.     In his exceeding ecstasy, he was happily confused; 
    Then by beat of joyous drums he had it proclaimed thus: 
    "Behold, my lord is come! The glorious one that rules me 
    Is come! The Saivite seer of Aaroor is come! 
    My friend and my lord is come! Behold him 
    Coming for the deliverance of the whole world!"            (4245) 
 
18.     He sent for his ministers well-versed in wise works; 
    To receive the great one, he had the peerless city 
    Splendorously decorated; then he rode on the elephant 
    Whence cascaded ichor; to receive him came he 
    That was born for the deliverance of the Cera race, 
    Crossing the royal street.                    (4246) 
 
19.     When Van-tondar was about to en_er the bourne of Malai Naadu, 
    The lord of great armies-- Ceramaan perumaan 
    Of victorious flag, the signum of which was, of yore, 
    Inscribed on the Himavant--, 
    Went forth to receive him, and bowed at his feet-- 
    Very like fresh-flown lotus flower, 
    At this Aaroorar the abode of nectarean scriptures 
    That do away with all flaws and blemishes--, 
    Reciprocated the obeisance.                    (4247) 
 
20.     Though the beauteous persons of the Cera King whose mind 
    Revelled in joy and Tiru Aaroorar were different, 
    They but appeared to be one and the same person; 
    Such indeed was the nature of their loving embrace 
    Born of great and swelling desire, after their 
    Mutual obeisance; then the Cera King par excellence 
    Listened with rapture to the narration by our father and lord 
    Touching the opulent greatnesses of Tiruvaaroor.        (4248) 
 
21.     Beholding the harmony of the two lofty and loving friends 
    Who merged so blemishlessly into each other, 
    The retinues of each of them clamoured in joyous uproar; 
    Then Ceramaan Perumaan had the Perumaan of Tamil 
    Seated on the hill-like tusker and sat behind him 
    Holding the moon-bright state-umbrella over his head.        (4249) 
 
22.    The huge Cera army roared like the resounding ocean; 
    The devotee throngs decked with white and bright 
    Holy ash made an uproar very like that of the swelling Ganga; 
    The clouds of dust raised 
    By the hooves of steeds ridden by the ministers who  
    Came to adore them, settled everywhere; 
    Thus, even thus, they reached the beauteous entrance 
    Of Tiruvanjaikkalam girt with ramparts 
    Over which the moon crawls and clouds rest.            (4250) 
 
23.     To the chanting of the Vedas the Brahmins danced 
    The Kunalai dance; the elephants rained ichor;     
    Pots filled with holy water were seen everywhere; 
    Through the streets decked with festoons, as damsels 
    Showered flowers, the elephant that carried on its back 
    The two friends, marched on.                    (4251) 
 
24.     When the two friends descended from the mighty tusker, 
    Tinkling sounds rose aloft from all the anklets 
    Of the jewelled flower-feet of danseuses that danced 
    In the streets; sounds of huge drums soared aloft; 
    Whorled conches in serried rows blared.                (4252) 
 
25.     Pure and fragrant flowers mixed with pearls 
    And puffed rice were strewn; before them on both sides 
    Munis versed in Vedas chanted benedictory verses; 
    Over their heads, the white parasol cast a cool shade; 
    Chamaras were whisked from the sides; thus the lord 
    Of Vaanavar and his friend moved into the palace.        (4253) 
 
26.     On a throne damasked with flowers and buzzed by bees, 
    The monarch of Malai Naadu had Nampi Aaroorar 
    Who glowed like a young bull, enthroned, and adored him; 
    He performed unto him loving poojas the greatness 
    Of which was truly ineffable; this done, to the delectation 
    Of the retinues, he showered on them many types of gems.    (4254) 
 
27.     During such days when the Prince of Thirumunaippaadi 
    Abode happily with the lord of the Ceras, dispelling 
    All (earthly) troubles, he, companied with the Cera king, 
    Adored at all the shrines in the immense stretch 
    Of Malai Naadu where the Lord who wears the serpent 
    For his jewel willingly abides; then Van-tondar came back 
    To Makotai girt with great walls adorned with gold.        (4255) 
 
28.     When thus passed many a day, one day, when the Cera, 
    The first among the crowned kings, was having his holy bash, 
    His friend Van-tondar came to Tiruvanjaikkalam; his days 
    Of long separation which indeed formed a goodly 
    And distant path from the Supreme Lord whose crown 
    Of matted hair contains the flowing Ganga, were about to end.    (4256) 
 
29.     As he made the sacred circuit of the shrine 
    Of the blue-throated Lord, great and spiraling love 
    Began to swell in Aaroorar's bosom; into the shrine 
    He moved, and adored the flower-soft feet of the Lord; 
    He fell down prostrate on the ground before Him 
    And rose up; this marked a rare act of renunciation; 
    At that very movent the trouble-tossed earthly life 
    Quit him; he hymned the Lord in a dec_d 
    Which oped thus: "Thalaikku-th-thalai Maalai."            (4257) 
 
30.     The divine intimation of the decad was to have 
    The bondage-ridden life on earth snapped; when thus 
    The devotee sang in exceeding devotion, as the time 
    Apportioned by the Lord for his separation from the company 
    Of Siva Ganas at Kailaas came to an end, 
    Siva, whose throat glows with the hue of the dense venom, 
    Was pleased to bless him to reach His sacred feet.        (4258) 
 
31.     The Lord who is concorporate with Himavant's Daughter, 
    Seated on the white and victorious Bull in flowery Kailaas 
    Thick with fragrant and stately trees, graciously bade 
    Brahma and other Devas thus: "Bring here Our Ooran, 
    Whose chintai is oned with Us, borne on the celestial tusker."    (4259) 
 
32.     The Devas, Vishnu, Brahma and others adored the Lord 
    And took leave of Him; seeking Van-tondar they came 
    With the pure and white and bright tusker, to Tiruvanjaikkalam 
    In the city of Makotai girt with cool gardens and groves; 
    With their feet touching the ground they circumambulated 
    The temple, and came before the divinely-guarded entrance.    (4260) 
 
33.     As the Prince of Tirunaavaloor (after his worship) 
    Moved through the entrance where the Devas stood thronging, 
    They duly received him and spake thus: "Behold the gracious 
    Act of the Lord of Kailaas whose matted hair is decked 
    With konrai flowers and the cool Ganga." This said, they hailed 
    Him, and subjoined thus: "This indeed is His mandate!" 
    Thus told, he had nought else to do; he bowed low 
    To the Lord's behest, rose up and humbly obeyed it.        (4261) 
 
34.     The Devas circumambulated the devotee that humbly 
    Complied with the Lord's behest, and adored him; when they 
    Had him seated on the celestial white tusker, 
    The five ethereal tuntupis resounded very like  
    The four great oceans; the hailing celestial lords 
    Showered flowers; Aaroorar who proceeded on his jouney, 
    Then thought of his great friend who could con 
    All that was uttered by all living beings.            (4262) 
 
35.     The moment the Cera Tampiraan came to know of the act 
    Of the Tampiran's Companion, he forthwith mounted 
    A peerless steed and proceeded to Tiruvanjaikkalam; 
    He beheld in the heavens the servitor of Truth that rode 
    The heroic white tusker in the sky; thereupon he would 
    No longer bear to abide on the earth; to his mind 
    Already with Aaroorar, he hitched his steed 
    And moved onward with great speed.                (4263) 
 
36.     As in the ear of his beloved steed he chief among 
    The kings of earth, chanted as ordained, the Siva mantra 
    So dear to him, it rose up, darted into the sky, came 
    Near the tusker ridden by Van-tondar who wore a fresh 
    And fragrant garland, circumambulated it and marched ahead.    (4264) 
 
37.     The warriors of the great army that accompanied 
    The Cera king beheld his flight on his speeding steed 
    Into the sky till he disappeared from their sight; 
    As they could no longer behold him, all of them 
    Out of exceeding love they bore for their king, 
    Took out their swords and slew themselves.            (4265) 
 
38.     With heroic shookshma sariras the warriors reached 
    The Cera king to become again his servants; 
    The galloping horse marched ahead of the white tusker 
    That exuded the triple ichor and carried on its back 
    The unique servitor; thus, even thus, the heroic lord 
    Of the Ceras moved fast toward the direction 
    Of the sacred mountain of the Lord of Ambalam.            (4266) 
 
39.     As he rode the tusker, the army of thronging celestial lords 
    Marched ahead of him; hymning the garland of Tamil verse 
    Beginning with the words: "Thaan enai mun pataitthaan." 
    Glorious Van-tondar came before the sacred southern entrance 
    Of the Holy Mountain of the Lord who in His matted hair wears 
    The cool and melliferous konrai blooms.                (4267) 
 
40.     A universal effulgence like that of the flawless Holy Ash 
    Burgeoned; at the ornate entrance of the mountain-- beauteous 
    As the chinta of ever-truthful and flawless devotees--, 
    They descended from their respective mounts--  
    The radiant elephant and t_e horse--, and walked  
    A great distance; crossing many a place 
    In the Lord's argent mountain they arrived 
    At the beauteous and gemmy threshold.                (4268) 
 
41.     At the Tiru Anukkan Tiru Vaayil the valiant Cera king 
    Was stopped; our Prince of Naavaloor who came there 
    Riding the white tusker whence cascaded black must, 
    Hailed by the encircling Devas, by the grace of the Lord 
    Moved to the divine presence of the Great One.            (4269) 
 
42.     He moved in, adored the triple-eyed Lord, fell down 
    Prostrate before His divine presence and rose up; 
    Like the young calf that had for a long time suffered 
    Separation, rushing toward its mother-cow, he ran and reached 
    The Lord, and stood hailing Him; Siva concorporate 
    With bejewelled Uma and is ever to Her right side, 
    Said: "O Ooran, you have come back having assured 
    The world of its deliverance!"                    (4270) 
 
43.     "You have forgiven my sin; You have claimed me 
    As Your servitor; removing my flaw You have conferred 
    On me the aeviternal grace of bliss; can my smallness ever 
    Merit Your great mercy?" Thus he hailed the Lord, 
    And with an ever-obedient heart, Van-tondar fell down 
    Again and again in adoration and rose up reveling 
    In a sea of bliss whose form was like that of unending 
    And ever-flowing Aananda.                    (4271) 
 
44.     Van-tondar that stood there, moved near the flower-feet 
    Of the Lord whose matted hair is adorned with the Ganga, 
    And spake thus: "The Cera king is without the beauteous 
    And gemmy threshold." Thereupon the Lord whose bow is 
    The mountain, bade the Great Deva thus: "Fetch him here." 
    Thus bidden, he came there and said: "The Lord 
    In His grace, O victorious Cera, bids you come!" 
    Thus told, he rushed to adored the Lord's feet.            (4272) 
 
45.     Even at a great distance from the divine presence 
    Of the Lord who is concroporate with His Consort 
    He adored Him, felt ecstatic and in soaring love 
    Hailed Him; the Lord in whose Ganga-bedecked matted hair 
    The crescent sails, casting a bright-rayed smile, 
    Graciously questioned him thus: "How is it 
    You have come here, unbidden by Us?"                (4273) 
 
46.     Folding his hands above his head, the King said: 
    "Hailing the feet of Aaroorar, your servitor came 
    Ahead of him, all the way adoring him who rode 
    The tusker with a rope adorning its neck; 
    I was tossed to Your divine presence by the lucid waves 
    Of the flood of mercy poured by You; 
    Oh Lord of matted hair who wears a fragrant garland 
    Of konrai flowers! I have a submission to make.            (4274) 
 
47.     "O Lord whose glory is ineffable even by the swelling 
    Vedas and Munis! Out of love, I have composed 
    On You a Puram verse, a Ulaa; 
    I should be blessed with Your audience, O Lord 
    Who had me companied with Van-tondar to rid me 
    Of the fettering paasa!" When thus he submitted, 
    The ever-blessing Lord said: "Recite it." 
    Thus, even thus, was the servitor blessed 
    With the Lord's audience.                    (4275) 
 
48.     The Partner of Uma was pleased to approve 
    The Puram verse of Tiru Ulaa which, by love, 
    The Cera king caused to be heard by the Lord; 
    In grace divine abounding in well-being, 
    The Lord blessed him thus: "Be companied 
    With Ooran who is Aalaala Sundaran, and may you both 
    Abide here as the Chiefs of Our Ganaas."            (4276) 
 
49.     Thus blessed, the two bowed before the Lord, 
    Rose up and wore His grace, as it were, on their crowns; 
    Immortal Van-tondar became Aalaala Sundara and stood 
    Undeviatingly poised in his former servitorship 
    Of divine goodliness; the Cera king par excellence 
    Became Siva Gana Naathar and plied himself 
    In that dear-loved office.                    (4277) 
 
50.     Paravaiyaar and Sangkiliyaar of exceeding excellence 
    Who came to be born on earth, with the snapping 
    Of their mighty passm, by the grace of the Goddess Uma, 
    Became Kamalini the soles of whose feet were dyed red 
    With red silk-cotton, and Anintitai, and were again 
    Established in the service of the shrine 
    Of the peerless Himavant's Daughter.                (4278) 
 
51.     The divine decad of sevenfold music sung on his way 
    By Aalaala Sundarar-- the great tapaswi 
    And c_nferrer of deliverance--, for getting propagated 
    In the world for its redemption, was handed over 
    To Varunan, the god of the billowy oceans; wearing 
    The gracious decad on his crown, as it were, 
    He submitted it to the Supreme Lord of Anjaikkalam 
    Who alone survives the Great Deluge.                (4279) 
 
52.     The Puram verse of Tiru Ulaa sung by the Cera king 
    Was heard that day in the slope of the argent Kailaas 
    By the great Saasthaa; he bore it with him, 
    And at Tiruppitavoor-- the habitat of Brahmins--, 
    He openly published it and thus caused it 
    To flourish radiantly in all goodly splendour 
    In this sea-girt world.                        (4280) 
 
53.    Ever-crescent is the bliss of Siva; so the servitors 
    Love the One who alone should be loved; 
    Their souls soar up to the feet of that One; 
    The immense glory of the servitors of the Lord-Dancer 
    Of Ambalam pervades and abides aeviternally 
    Through all the worlds.                        (4281) 
 
---------------- 
 
NOTES 
 
Verse No. 
 
   1.    St. Sekkizhaar reminds us of the raison d'etre of St. Sundarar's avatar.  Verse 35  
    of the Periya Puranam is as follows: 
 
        "For the great thriving of the South 
        That indeed has wrought immense tapas, 
        He who was to incarnate thither and hymn 
        The flawless Tiru-th-Thonda-th-Thokai, 
        Did set his mind on them both. . . . . ." 
 
    St. Sundarar took birth to bless us with the Tokai.  The time for his ascension is  
    come.  So, St. Sekkizhaar gives us the hint that speaks of the fulfillment of  
    St. Sundarar's mission. 
 
   2.    Siva-Bhoga: The bliss of Siva-consciousness.  The way to come by this stands  
    paved by the Takai. 
 
   3.    Van-tondar. . . .  Ceramaan Perumaan: It is Siva's grace which prompted him to  
    think on the Cera.  These two are destined to gain their ascension on the  
    same day. 
 
   4.    Tiruppukkoliyoor: This is Tiruppukkoiyoor Avinaasi.  Now this place goes by  
    the name Avinaasi. 
 
   5.    the spacious street: According to Sivakkavimani, this street is situate in the  
    south between Vanjippaalayam -- a railway station, and Avinaasi.  It is said  
    that Pukkoliyoor was a city, south of the irrigation - tank which lay south of  
    the temple.  This is now in a state of ruin.  Here was once a matam called  
    Pukkoliyoor Matam.  The road on which Nampi Aaroor travelled had  
    disappeared.  At present the town is on the northern side of the temple.   
    Beyond the street is the tank (lake) where the Brahmin-boy was devoured by  
    the crocodile.  Unless one has an idea of the old topography, one cannot  
    understand the verses of this Puranam in the proper perspective. 
 
        How is it.... simultaneously: The houses were similar in appearance.  
    However while one wore a festive appearance, the other was enveloped in  
    misery. 
 
   6.    The boy. . .  the boy: It is said that when paddy-seeds are thrown into a miry  
    field, some sprout and some perish. 
 
   7.    This verse speaks of the glory and greatness of Van-tondar.  The parents who  
    lost their boy were always wanting to offer their obeisance to St. Sundarar.   
    Kahlil Gibran says: "No longing remains unfulfilled."  St. Appar affirms that  
    Siva blesses His seekers with that which they seek.  So, when the parents  
    beheld before them St. Sundarar, they stood totally relieved of their misery.   
    Their prayer was answered. 
 
   8.    When St. Sundarar enquired of their loss, they but said: "That was a thing of  
    the past."     The past event which sorely grieved them, lost its sting thanks  
    to the presence of St. Sundarar. 
 
   9.    St. Sundarar stood overwhelmed by the love and devotion that was so palpably  
    manifested by the Brhmin and his wife.  St. Sundarar who was on his way to  
    the shrine resolved to visit it only after he resurrected the boy that died a  
    few years ago.  This resolution, it should be known, was prompted by Siva's  
    grace.  Lord Siva was pleased to proclaim unto the world the infinite  
    compassion of His Servitor. 
 
        Lord_Father of Avinaasi: (Avinaasi enthai): The word naasam means  
    destruction.  Avinaasi means that which is indestructible.  Not only that.   
    It also means that which can get back what is destroyed.  In his decad  
    St. Sundarar addresses Siva as Pukkoliyoor Avinaasi.  The lord of Avinaasi is  
    therefore hailed as the Queller of the distress of those that sought him. 
 
  10.    St. Sundarar enquired of the whereabouts of the tank.  Commentators are of the  
    opinion that the tank was filled up after the incident.  This view is supported  
    by a verse of the Kanda Puranam.  It is as follows: 
 
        "For the dry tank to regain its former state 
        For the crocodile to reappear thither 
        And for resurrecting the boy that should 
        Appear with the growth of the lost years, 
        He hymned a divine decad. 
        We hail the feet of such Sundarar." 
 
        The Avinaasi Tala Puranam also speaks of these.  However  
    St. Sekkizhaar's version lends no support to these embellishments.  This is  
    also the view of Sivakkavimani. 
 
  11.    Uraippaar Urai: The fourth verse of St. Sundarar's decad opens thus.  Through  
    his decad St. Sundarar appealed to Siva Thus: "How can I ever forget You!  In  
    all my embodiments (that may materialize from time to time), O my Lord-God,  
    Your are my refuge.  I ever think on You feeling Your presence in my soul.  O  
    Avinaasi decked with the dancing serpent of the ant-hill, abiding at Pukkoliyoor,  
    You indeed, O Pasupati! O Supreme Ens!     Are my Palladium.  You, the great  
    Rudy, fare forth with them that proceed on their way.  Does forsaking become  
    You? O lord of matted hair whose grace spirals up and up!  The bachelor that  
    descended to bathe himself into the tank of Pukkoliyoor which is girt with  
    groves and gardens, (by his death) grieves me.  Whatever be the place to which  
    I fare forth, if I think on Yu, even if it be the realm of Kongku, the highwaymen  
    will not loot my clothings belongings.  O wearer of the serpent that is swollen  
    with wrath! O Avinaasi of Pukkoliyoor!  O our King, I implore You to bless me  
    with birthlessness.  You adorn the crown of them who are valiant to experience  
    in joy the import of the explicated wisdom.  O Lord whose waist is cinctured  
    with a serpent! O One who is the Biginning and the End! O Avinaasi of  
    Pukkoliyoor which is girt with mighty, sylvan groves! Bid Yama cause the  
    crocodile to disgorge the boy on the bank of the tank."  At this, the crocodile  
    disgorged the boy as bidden. 
 
  12.    spat out the boy: The note appended to this verse by Sivakkavimani says that a  
    crocodile is capable of swallowing a huge prey.  It also says that the crocodile,  
    on occasions, disgorges what it has eaten.  He speaks of an incident where a  
    boy swallowed by a crocodile was disgorged.  The boy, he says, escaped with  
    minor injuries. 
 
    Tiruvaalan: It is Lord Siva who is Tiruvaalan. 
 
  13.    Aroorar took with him the boy to the shrine and caused him adore Lord Siva. 
 
  14.    He completed the divine decad: The decad was begun on the bank of the tank.   
    It was completed in the shrine.  Then St. Sundarar came to the house of the boy  
    and saw to it that the boy was invested with the sacred thread that very day.   
    The reader should recall to his mind what St. Sambandhar did.  He resurrected  
    the merchant-lad who died of snake-bite and also had his wedding conducted  
    in his presence. 
 
    He proceeded to Malai Naadu: St. Sundarar resumed his journey only after his  
    devotees were blessed with fulfillment.  Lord Tennyson said: "More things are  
    wrought by prayer than this world dreams of." 
 
  15.    he that was. . . Malai Naadu: This is Kavi-kootru.  St. Sekkizhaar seizes the  
    opportunity to hail St. Sundarar.  St. Sekkizhaar seems to say that he who met  
    with a royal reception wherever he went, also met with a similar reception when  
    he was pleased to enter his heart. 
 
  16.    If a mere rumour can proceed to various directions in all celerity, a miracle can  
    pass through the various_parts of a nation with the speed of a lightning. 
 
  17.    In his. . .  confused: When joy overwhelms a person, he does not know what he does.  
    When Hanuman brought to Bharata tidings about Rama's arrival, Bharata was jostled out  
    of his senses.  He adored everyone that was close by, including the servantmaids. 
 
    The drummers had never drummed out a truer message. 
 
  18.    he that was. . .  Cera race: Nampi Aaroorar is known as the companion of the Cera.   
    It is Siva who made them friends. 
 
  19.    Aaroorar -- the abode of nectarean scriptures: By birth Aaroorar is a Sivaachaarya.   
    His Tevaaram hymns are Tamil Vedas. 
 
  20.    our father and lord: This how St. Sekkizhaar hails St. Sundarar.  When  a bhakta  
    meets a bhakta their confabulation is always about their deity. 
 
  21.    Holding . . . his head: The Cera is the King of Kerala.  Nampi Aaroor is the King  
    of Siva's servitors.  According to the Cera, Nampi Aaroorar is poised in a  
    greater beatitude. 
 
  22.    Tiruvanjaikkalam: It is from this holy place, the friends are to gain their  
    ascension, ere long. 
 
  23.    The advent of St. Sundarar was celebrated as a festival. 
 
  25.    Vaanavar: The Ceras are called Vaanavarampar.  
 
  27.    Shrines. . . of Malai Naadu: These are Tirucchivapperoor (Trichoor), Vaikkam,  
    Tiruccengkunroor and other shrines. 
     
    Mahotai: The capital of the Cera. 
 
  28.    his days. . . . about to end: St. Sundarar dwelt on earth only for eighteen years.   
    Within this short span he achieved things which could not be accomplished in  
    eighteen centuries. 
 
  29.    Thalaikku-th-thalai maalai: This is how the decad opens: This verse says: 
 
        "O Father of Anjaikkalam girt with 
        Beauteous gardens that are on  
        Mahotai's beach where valampuri chanks 
        Are shored up by the puissant 
        And mountainous billows! 
        What may the reason be that You wear 
        A garland of skulls! 
        Why wear You Ganga on Your matter hair? 
        Why are Your loins covered by a tiger-skin? 
        Why indeed to You wear over it a serpent-sach? 
 
    Verse eight of this decad declares the state of St. Sundarar.  He says:  
    "Verutthane mania vaazhkkaiyai vittu ozhitthane" (I abhor domestic life; I  
    have abandoned it).  The word "vittu" is of vital significance. "Vittu anniyam  
    inmaiyin Aran kazhal selume" are the words of St. Meikandaar (Sivagnaanabhodam,  
    sutra 8).  It is detachment -- total and absolute--, of the world that forges the  
    everlasting attachment to Siva.  The delights of terrestrial existence pale, pall  
    and cloy.  They are therefore to be abandoned for good. 
 
  30.    The prayer of Nampi Aaroorar was heard and answered. 
 
  31.    Our Ooran: This has reference to verse 9 of the decad beginning with the words:  
    "Tan enai mun pataitthan. . ." St. Sundarar says that when the munis well-versed  
    in mantras desired to know of him that came riding the white tusker, Siva said:  
    "Nam tamar Ooran" (He is Ooran dear to Us). 
 
  32.    Such is the greatness of St. Sundarar that Vishnu, Brahma and other Devas came  
    down to the earth, bringing with them the white tusker as the mount for  
    St. Sundarar.  In this context the reader should recall verses 23 to 39 of the  
    Periya Puranam. 
 
    Seated on Himavant's  divine slope, St. Upamanyu, for ever, meditates on Siva  
    in blissful ecstasy.  As a child when this saint cried for milk, Siva bade the  
    ocean of milk move slowly to feed the child.  It was Upamanyu who initiated  
    Sri Krishna into the mysteries of Saivisam.  Vyasa's Maha Bharata makes this  
    plain.  St. Sekkizhaar says that St. Upamanyu placed his feet on the crown of  
    Sri Krishna -- the King of the Yaadavas, and initiated him into the worship of  
    Lord Siva.  St. Sundarar flew on the white tusker towards Kailaas.  St. Upamanyu  
    beheld this.  It looked as though a great brilliance of a thousand suns shot  
    through the heavens.  He said: "By the grace of our Father, this marks the  
    return of Sund_rar to Kailaas."  When the saint, folding his palms, adored  
    St. Sundarar, his disciples were surprised beyond measure.  The implored  
    him thus: 
 
        "You, our lord, never adore aught but the lotus-feet 
        Of Sambhu (Siva); what may this be?" 
 
    Thus questioned, the saint said: "Nampi Aarooran is worthy of our adoration.   
    "Such is the greatness of Sundarar. 
 
  33.    he had nought else to do: The words in the original are "ceythal ondru ilaathavar".  
    When the mandate comes from Lord Siva, it calls for implicit implementation.  This  
    has a veiled reference to Sundarar's first encounter with Siva, during his wedding.  
    He chose to cross swords with Siva, then.  Again when Sundarar abode at  
    Siddhavatam, Siva confronted Sundarar in the guise of an old Brahmin.  On this  
    occasion too, unable to know who the old Brahmin was, Sundarar asked him: "Who  
    are You?" To this the Brahmin said: "Don't you know?" This said, He disappeared.  
    The tohu-bohu that prevailed, on occasions in the past, no stands annulled.   
    Obedience is a virtues.  Disobedience is an evil.  It is about the catastrophic  
    consequences of disobedience, Mahamuni Milton sang his epic -- the Paradise Lost. 
 
  34.    great friend: The words in the original are "Perum thunaivar".  When a man breathes  
    his last, no friend accompanies him.  However even when Sundarar departed from the  
    world, the Cera accompanied him.  Sundarar could not inform his friend in person,  
    of his ascension.  However he thought on him.  His friend was one who could  
    understand  all that was uttered by all living beings.  In this instance he  
    exhibited a valiance to con what was merely mentally uttered.  This is the message  
    of the following verse. 
 
  35.    the Cera Tambiran: Here Tambiran refers to the King.  Tampiran's Companion: Here  
    Tampiran refers to Siva. 
     
    . . . . . he would no longer bear to abide on earth: The point to be remembered is  
    that he hand not received any explicit call from Lord Siva -- which is why, on his  
    arrival at Kailaas, Lord Siva questioned him thus: "How is it, you have come here,  
    unbidden by Us?" The answer submitted by the Cera bespeaks the glory of the  
    kingly servitor.  Addressing Siva he said: "I was tossed to Your divine presence by  
    the lucid waves of the flood of mercy poured by You."  This therefore makes it plain  
    that though the call from Siva was not explicit, yet it was the will of Siva which  
    upbore him through the heavens and landed him in Kailaas.  It is therefore plain that  
    his inability to abide on earth any longer, was engendered by Siva's will. 
 
  36.    This verse speaks of the infinite puissance with which the Siva-mantra is packed.  
    According to Sivakkavimani, Sivappirakaasa Gurukkall had identified this mantra.  
    It is known as Asvamanogati Panchaakshara.  The forms of the Panchaakshara  
    are legion.  Asvamanogati is one of them.  Asvam is horse; manam is inner  
    sensorium; gati is travel.  This Panchaakshara forms part of Mruga Ucchaadana  
    Panchaakshara.  Mruga means animal; ucchaadana refers to chanting.  In this  
    instance the mantra was chanted into the ear of the horse.  Details of this mantra  
    are to be gleaned from Ucchaadana Karma which itself is a division of Ashta  
    Karma Panchaakshara. 
     
    Such is the puissance of the mantra that the steed -- a late starter --, overtook  
    the white tusker which winged through the buxom air.  Not only that.  It also  
    circumambulated the white tusker and marched ahead.  This circumambulation  
    calls for a word of explanation.  The Cera king was convinced that it was by the  
    grace of Sundarar he could gain his ascension.  So, he did not forget to  
    circumambulate Sundarar and his mount.  Indeed the first part of his answer to  
    Siva's question affirms this.  Verse 46 makes this explicit. 
 
        "Folding his hands above his head, the King said: 
        Hailing the feet of Aaroorar, Your servitor came 
        Ahead of him, all the way adoring him who rode 
        The tusker. . ." 
 
  37.    "As they . . . . slew them_elves": The Cera king could not suffer the separation  
    of his friend.  The subjects could not suffer the separation of their Sovereign. 
 
        The general rule says that suicide is sin.  However there are a few  
    exceptions to this rule.  A wife can commit suttee.  Vadakkirutthal (to sit facing  
    north taking a vow to starve unto death) is permitted.  Self-murder prompted by  
    loyalty is considered noble.  St. Sekkizhaar says that the loyal warriors, out of  
    exceeding devotion for their sovereign, slew themselves. 
 
  38.    With heroic. . . . servants: This is poetically true.  The message is the warriors  
    gained Valhalla. 
 
  39.    Tan enai mun pataitthaan: Taan means God.  See Introduction in which is included  
    a translation of the entire decad. 
 
  40.    A universal effulgence: The words in the original are "peroli ulakelaam".  The  
    Puranam opens with the phrase ulakelaam.  This phrase is met with fourteen times  
    in the Puranam.  Wherever this phrase occurs, the reader should know, that it has  
    a special message to convey.  This verse opens thus: "A universal effulgence like  
    that of the flawless Holy Ash burgeoned."  Nothing is holier or greater than the  
    holy ash.  It is holy, holy; holy. 
 
        . . . . . at the ornate entrance of the mountain: This leads to the holy of  
    holies.  No vehicle should pass into the entrance.  The reader should remember that  
    when St. Sambandhar came to the bourne of the town to adore at its shrine, he  
    would get down from his God-given palanquin.  He would circumambulate the town  
    and then move into the shrine. 
 
        Till recently, all vehicles bound for Dharmapuram would stop near the  
    Pillaiyaar Koyil, Devotees would get down there and leg the distance to the matam. 
 
  41.    At the grand entrance leading to Siva's presence, the Cera was stopped.  He would  
    eventually be blessed with the leave to enter.  This was to be gained through the  
    intercession of Sundarar.  Intercession plays a vital role in the Periya Puranam.  
    Vide the Puranam of the Lord's Intercession. 
 
  42.    "O Ooran. . . . deliverance!" Nampi Aaroorar, by the grace of Grace, has blessed  
    the world with the Tiru-th-Thonda-th-Thokai.  This Hymn is salvific.  Salvation is  
    theirs who cultivate it in absolute sincerity.  It will teach its disciple to travel  
    on life's common way in cheerful Godliness.  So it is that Lord Siva greeted  
    Van-tondar thus: "O Ooran, you have come back having assured the world of  
    its deliverance!" 
 
  43.    can my smallness. . .  mercy? Infinite indeed is the mercy of the Lord.  We gain His  
    grace, not by our merit, but by His Grace. 
 
        Aananda: In Tamil it is called Perinbam.  This is truly Antamil Prinbam  
    (Unending Bliss).  Inbam is joy / delight.  It is multifoliate.  It is ephemeral,  
    It is something which is enjoyed with the help of manam.  Aananda transcends  
    manam. It is enjoyed thanks to the Siva-Karana with which the soul is blessed.   
    Ananda is one and indivisible. 
 
  44.    This verse speaks of Sundarar's intercession on behalf of his friend, the Cera. 
 
        "Fetch him here": This makes it plain that it was through Sundarar, the  
    Cera was to gain the beatitude sought for.  The Great Deva (Nandi) is bidden to  
    fetch the Cera. 
 
  45.    No doubt the Lord questioned the unbidden presence of the Cera.  However, before  
    He would question it, He cast on him a bright-rayed smile.  In one sense the Cera  
    arrived there only as bidden by Siva.  Did not Siva command Nandi to fetch the  
    Cera to His presence? 
 
  46.    The Cera's answer is in two parts.  The first part relates to the glory of Sundarar  
    and the second to the grace of Siva. 
 
 

47.    A Puram verse, a Ulaa: Of the twelve genres of Puram, this Ulaa comes under the  
    category of Paatan Tinai.  Its turai is Kadavull maattu maanita-p-pendir nayanta  
    pakkam (the section dealing with the love of women for the Lord-God).  This  
    Ulaa is the first of Ulaas known to religious literature.  It is therefore called  
    Aadi Ul_a.  It forms part of the Eleventh  Tirumurai.  As its subject-matter is  
    GNOSIS, it is also called Tirukkayilaaya Gnaana Ulaa.  This was composed in  
    the holy mountain.  It is therefore hailed as Deiva Ulaa.  The unique greatness  
    of this Ulaa is this.  This was recited in the divine presence of Lord Siva. 
 
  48.    Siva was pleased to listen to the Ulaa.  The Lord approved it and blessed the kingly  
    bard with the boon he sought. 
 
  49.    Van-tondar became Aalaala Sundara: "His name was Aalaala Sundarar." - Verse 32. 
     
    Siva Gana Naathar: The ruler Cera becomes a ruler in Siva-loka too. 
 
  50.    Paravaiyaar and Sangkiliyaar once again become the serving maids of the  
    Magna Mater. 
 
  51.    The decad beginning with the words "Taan enai" and sung in the heavens, was  
    entrusted to Varuna, who wore the decad as it were on his crown and submitted it  
    to the Lord of Anjaikkalam. 
 
        The role that Varuna played, not once but twice, is of supreme importance.  
    Tirunaavukkarasar was fastened to a stone and thrown into the deep sea.  The stone  
    became natable.   The tethering rope snapped.  Then Varuna with his billowy hands  
    upbore Tirunaavukkarasar.  He converted the black stone into a palanquin and bore  
    the lord of language to the shore.  St. Sekkizhaar says: "Great indeed is the tapas  
    wrought by Varuna, of yore, to bear on his crown the holy servitor!" Vide  
    verses 1395-96. 
 
    The same Varuna is now entrusted with the holy task of carrying the sacred decad  
    to the presence of the Lord of Anjaikkalam.  Sundarar's command is thus recorded  
    by St. Sekkizhaar: "Aazhi Kadal Araiyaa Anjai Apparkku Arivippathe!" (O Lord of  
    ocean-streams, submit this to Anjaiappar!) 
 
  52.    The Cera's Ulaa got propagated through Saasta.  Saasta is hailed as Ayyappan.   
    All His five famous shrines are in the Cera country. 
 
  53.    Ulakelaam: It is with this phrase the Puranam begins and it is with this phrase the  
    Puranam ends.  The message of the Puranam is this: "Ever-crescent is the bliss of  
    Siva; so the servitors love the One who alone should be loved." 
 
 

ANBE SIVAM

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

 

See Also: 
1. chun^dharamUrthi nAyanAr purANam in English prose 
2. வெள்ளானைச் சருக்கம் (தமிழ் மூலம்) 
3. thiruththoNDar purANam main page
4. 12 shaivite thirumuRais