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the evil birth that follows it. (IV) His body is full of dirt and filth and is likely to perish at any moment. (V) His prayers with all these worries are not adequate to gain His mercy. (VI) He feels that he is still too far away for His Grace. (VII) He is conscious of His true devotees and sages gulping the ambrosia of His grace and reaching His flowery Feet while he is left behind as an ownerless bull. (VIII) The mercy of God has not yet been shown to Him and he has to pray to Him with true love and meditate for gaining His Grace in order to reach His Feet. With all these endless and miserable worries, he believes firmly that the Lord of Perumthurai will make him God-mad, sever his birth, and the undying Bliss of Medicine will enter his mind and will make it ineffably intoxicated with Bliss (47:6). He strongly feels and asserts that the goal of gaining this body is to catch hold of that transcendent Being Who pervades like fragrance from blossoming flowers (26:9). He therefore, prays and prays to Him to arise and bestow His grace on him: “Oh Bridegroom of the awe-inspiring Goddess! Your saints who casting off their bonds and dwelling in heaven, calmly perceive You in themselves, have come as fair maidens with beautiful dark cyes and worship you in the manner of human beings. Oh You our Lord-Civan Who abide in Thirupperunthurai surrounded by cool fields where red lotuses blossom! Oh our Lord Who severing this birth bestow Your grace on us and make us Your own! Graciously arise in us!” (20:6). He also discloses that Maal (Vishnu) and the flower-seated one (Brahma) seeing that this earth is the only world where Civan redeems and saves one and saying, “We spend our days here (in heaven) in vain without going down to the carth and being born there as human beings”, long and 75