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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)

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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.