°ÏÀ �°ÏÀ´ °€Ò òì ‚âþ×€î 
�ÏÀ' �¥ÖإŠ…¯¥ �¯¥¿--ºÏÀ'ò 
±Ï-ׯ€« ¹0-ÖÕ-Ñ¢ Ÿþ×°×î´°'ò 
…Ï-×òî ×¹-°¨´°'ò …íì 

tharuma atharumath thalai n-inRu aazvEnai 
karumaa katalvitam uNta kaNtap;perumaan 
thiruveNNai n-0;llUrch chuvEthavanaththaan 
uruvenna van-thetuththaan uRRu 

The BEING who discloses HIMSELF in the archetypal form of NILAKANDA, that form for swallowing the bitter venom that emerged when the  ocean of milk was churned by the devas and asuras, has redeemed my sinful self caught in the moral struggle between the good and evil, by appearing in the bosom of SuvEthavanaththaan of Thru VeNNai N-allUr . 

Notes: Having seen BEING itself in the personalityof Meykandaar, BEING radiating itself by subduing the ego of Meykandar, Arunandi proceeds to articulate the profound UNDERSTANDING disclosed to him by BEING itself and hence TRUTHS, indubitable , absolutistic and breeding apodictic certainty. 
 The mention of the archetypal form of Nilakanda  -    the blue throated SIVA is to indicate how the death inducing hold of Anava Malam, that which breeds death and disasters in one^s life was contained by SIVA and kept in his throat solely by virtue of GRACE. 

…íé×Ñ -ºíé×Ñ �íé×Ñ ÃíìÅ 
�íé×Ñ™� �íé×ò; 

uRRavar peRRavar aRRavar muRRum 
aRRavarkku aRRavan; 

BEING discloses Himself as totally autonomous and FREE to those who have severed totally and irredeemably the bondage to friends associates parents kith and kin  and thereby attained total social autonomy; 

Notes: aRRavan: he who has no social bondage of whatever, he who has absolved every form of sociation 

......�ÖÒ×Ñ™� �ÖÒ×ò 

.......allavarkku allavan 

Being stands also as that which negates for all those who negate everything and stands absolutely ABOVE, disengaged and uninvolved with phenomenal or the historical; 

�¹°Å ‚± ƒÖÒ×ò 

an-tham aathi illavan 

BEING is not only absolutely transcendent, the absolutely BEYOND and ABOVE, HE is also ahistorical, atemporal and hence without a beginning and an end; i.e. absolutely beyond mortality; 
 

  ... ×¹³ 
�Ì™� Àî´³-�'¦þÆò ºÌ™�Å 
ºÌ¿€º �Ø´³ ì´±¿ »¦´±ª¨ 
ƒÏè-×äÆ'™�Å ÀÏä€î Æì´³; 

... van-thu 
kurakku manaththu kotiyEn parakkum 
parappai kuviththu n-iRuththip pitiththittu 
iruLvaLiyaakkum maruLinai yaRuththu; 

Having come on HIS own accord, has arrested my mind that restlessly jumped hither and thither like a monkey, trying to explore and understand everything  and made it focus upon the maruL that leads one to appreciate the dark and evil as light and right and destroy it; to eliminate from within the tendency to take FALSE as TRUE and thereby suffer more and more: 

Notes: iruL veLiyaakkum maruL: the confused and dimmed vision that allows taking the DARK as LIGHT, the EVIL as GOOD etc 

×¹³ ½�°Õ¤ -œòì ÿ›�ÕÅ 
ƒòê -Æ'òé'Ë òé �¹€ÒÇÖ; 

van-thu pukuthalunj chenRu n-Ingkalum 
inRi yonRaay n-inRa an-n-ilaiyil; 

Thou hast stood the SAME in the sense that neither hast Thou entered from elsewhere nor hast left abandoning me and while Being-with-me thus non-absenting ever, 
 

Šòé'�'ÀÖ ƒÌ¯¨ ‚�'ÀÖ 
ŠòìÅ ƒÌ¯¨Å ‚�'ÀÖ; 

onRaakaamal iraNtu aakaamal 
onRum iraNtum aakaamal; 

Thou  hast not been entirely the SAME as myself nor totally DIFFERENT and neither simultaneously the SAME and DIFFERENT, (these categories being inapplicable) 

°òî³ -ºÏ€À °'™�'ò ‚ÇñÅ 
‡òî³ -ºÏ€À ‡ÖÒ'Å ‡Ë±´ 
°ò€î ‡î™�´ °Ï×€° �òêÉÅ 
‡ò€îÉÅ ‡î™þ� °¹³ 

thannathu perumai thaakkaan aayinum 
ennathu perumai ellaam eythith 
thannai enakkuth tharuvathai anRiyum 
ennaiyum enakkE than-thu 

Though Thou  hast not disclosed all the  greatness intrinsically Thine , Thou hast bestowed upon me all the greatness and nobility that I enjoy in existence as if mine. And in this manner not only hast BEING presented Himself to me but also hast delivered myself to myself , so that I stand now absolutely autonomous and FREE. 

-°òî³ 
þºÌ'µ¹°¿ -ºÏ›�¥Ö �°ñè 
‚Ì'ØòºÅ �ä´³´; 

;thannathu 
pEraan-an-thap perungkatal athanuL 
aaraavinpam aLiththuth; 

And with this hast immersed me in His ocean of infinite BLISS where enjoyment is non-terminating ; 
 

  -²Ì' 
…èæÅ ½éŽŠŠÞØòê òé 
×èãò€À �'ª¦ ÀÒ̦ ÆÏäÆ 
 
  ;thIraa 
uLLum puRampum ozivinRi n-inRa 
vaLLanmai kaatti malarati yaruLiya 

And in this manner hast BEING disclosed HIS infinite LOVE that stands dispensing continuosly withni and without and thereby disclosing to me the DIVINE PLAY that is being maintained continously. 

Àòîò ‡òþ�'ò ×'ѽîÖ -º¯€« 
-ׯ€« �'×Òò -ÀË�¯¥ þ°×ò 
�¯«Ö �Ïè ‚ÒÆ´°ò; 

mannan enkOn vaarpunal peNNai 
veNNai kaavalan meykaNta thEvan 
aNNal aruL aalayaththan; 

Meykanda ThEvan , the Lord of VeNNai girdled by the river PeNNai, in whose guise BEING has disclosed Himself is my LORD SUPREME, the LORD of the TEMPLE of PURE LOVE(aruL), of infinite GRACE; 
 

       -µ¯Æ 
ÀÒðÒ'Çî À'Ë™�Å 
…Ò� …ÇÑ™-�ÖÒ'Å ŠÏ �¯þ« 

         ;n-aNNiya 
malamuthalaayina maaykkum 
ulaka uyirkkellaam oru kaNNE 

stands as the EYE within the eyes of all creatures in the world that makes them see TRUTH and through that overcome the  FALSE and misleading instituted by IGNORANCE producing dark forces. 

COMMENTARY 

1) Arunandi, in this final chapter articulates his most profound metaphysical understanding, an  articulation that evokes no further interrogation and hence that which is TRUTH. And this occurs in the last line of the akaval  i.e. ulaka uyirkkellaam  Or kaNNE -- the EYE within the eyes of all creatures and the SEEING that remains along-with and together nonalienably form the seeings of the creatures whether sensorial or non-sensorial. In the phenomenology of seeing of the creatures there is already inherent to it the presence of SEEINGwithout SEEING that we have mentioned earlier as well,  and hence BEING itself. As we have already seen, it is only because of this there is moral conflict which finally results in the purification of the creatures i.e. the absolutions of all constraining  and self-binding, vision narrowing prejudices. The SEEING installs conflicts when the seeings  are incommensurate with it and through such conflicts transforms the seeings themselves so that they become more in accord with the SEEING of BEING itself. The end to these painful moral struggles comes when the seeings are submerged and SEEING is installed fully, permanently and firmly. Such individuals cease to be human; they become nondifferent from BEING itself and for Arunandi, Meykandar appears to be such a person, a person who has succeeded in subduing his Ego so completely  and firmly that only  BEING is present  in his BEING-in-the-WORLD. 

2) This SEEING within the seeings is the SAME for all creatures and transcends all differences     --  cultural, linguistic, national, religious, ethnic and what not. But it remains unavailable for the most part because it remains concealed , hidden and distant on account of the dominance of the malas.  While seeings may not bring about absolute agreement, a convergence in perception, thinking, feeling and so forth, the SEEING on the other hand does bring about this. Whoever succeeds in installing SEEING by subduing the individualistic seeings, tend to agree among themselves absolutely by the SAMENESS of Being-in-the-World that now conditions their existence.  This unassailable and unchanging, unsubvertible , indisplaceable agreement , the SAMENESS of SEEING  brings about, also confers apodictic certainlty and indubitability, for long the search of the philosophers both in the East and West.  This is the LIMIT in the hermeneutic scientific strugggles of human beings --- the seeking of consensus with others for an opinion, idea, understanding and so forth. While under normal circumstances agreements may be possible in some matters but not in all; but  at this LIMITING case the agreement or consensus is TOTAL and ABSOLUTE. 

3) The SAMENESS of SEEING is NOT identical with the sameness of substance. The substantial identity is different from Being-identity. An infinite number of substantially different psychic entities can have the SAME Being-identity. They are the SAME in Being but not in substance. And in this limiting case where SEEING is instituted as THE seeing, such an identity of Being with BEING itself is attained. The anmas at this point , as already mentioned in several places, do not have a Being of their own, BEING takes over and out shines the anmas. The Being-identity of such anmas becomes that of BEING itself. While BEING remains the SAME,  such anmas, while remaining substantially different, become the SAME in Being-identity with that of BEING itself. And it is only because of the SAMENESS in Being-identity but along with difference in substantial identity the  interpretations in Vedanta about such relationships in terms of substantial sameness, difference , difference with nondifference and so forth are said to be inappropriate and irrelevant to the issue.  The Vedantic notions are not hermeneutical and hence do not  acknowledge a difference between seeing and Being and hence a fundamental difference between substantial identity and Being-identity . They cannot accommodate the notion of changing Being-identity of an anma that RETAINS, despite such changes, its substantial identity even during Paramukti.