鹫 This particular verse is very significant. Very rarely do we come across poets demonstrating a fanatical love of Tamil language. The author of the Muttollayiram compares Tamil to the Kayappam flower garland fit to adorn the neck of the Päntiyan as a garland of well-merited praises. From this solitary reference to Muruka; in the verses available, it is not correct to come to any conclusion as to the author's intimate religious predelictions. Strangely enough, there are more references to Visnu in the available verses than to Siva.” More over, the author seems to revel in some of the well-known anecdotes of Visnu, Vigou is treated both as Nārāyana and His manifestation as Krisna. Among the Visnu anecdotes is the one of Krisna playing charioteer to Arjuna.” The stories of Kristia staying the horse demon (Kesi), performing pot-dance {kut-k-küttu) and marrying Nappiquai are introduced in the poets’ praise of the Pämtiyan.” The first story is that of Kamsa sending Kësi to slay Krisoa. The demon appears in the form of a horse before Krisna. The Lord cleaves open the demon's mouth and kills him. The second story is about Bănă imprisioning Aniruddhā the grandson of Krispa to keep him away from his daughter Usa. Krispa dances his way into the prison and rescues his grandson. He shows his skill as a pot-dancer. This anecdote is mentioned in a number of Tamil works like the Ciia-p-patikáram, Nacciyär Tirumoji, Siriya Tirumațał and Periya Tirumoți. The third story viz., the Nappinpa, story is peculiarly Tamilian in its flavour. The aspirant to the hand of this girl is required to engage in some kind of a Matador adventure, the difference being it is one buil in Spain plus a money prize, but seven bulls in the Nappannai story plus Nappingai hereself, Krišja subdues the seven infuriated bulls and takes the hand of Nappiņņai. 3i. Verse-39, 23. 32. Werse-19. 33, Yerse-26,
