five native scholars in preparing this work among whom Tāṇṭavarāya Vāttiyār deserves to be mentioned. The Tamil title has been translated as, “The Light Of The Path Of Virtue.” An example of Stokes’ translation is:- “Youth is a bubble on the water; riches in full abundance are the long waves that roll on the water; the body is a writing on the water. Why, oh my friends worship we not the court of our God.” An instance of the pains Stokes took to explain even minute details - which on a cursory glance would appear unimportant - is evident in the manner he has explained maṉṟam, iḷamai, niṟai, neṭum.¹²⁴ He has given their meanings with reference to the contexts in which they appear their grammatical analysis and their origin. Sometimes in his explanations he has quoted from the Kuṟaḷ and Avvaiyār’s works.

Stokes points out that the book commences with “learning” after the invocation. “Virtu, riches, pleasure and the attainment of heaven are the fruit of a science” says Naṉṉūl. The author of the Kuṟaḷ speaks of only three omitting the “Attainment of heaven” and he has included “learning” under the topic of “riches” which is treated second. Kumarakurupara Tampirāṉ however has commenced with “learning.” The songs of Avvaiyār are quoted by Stokes to explain these four. He (Stokes) has shown how these four can be described and how they are used. His vocabulary is something to reckon with and he has made a searching study of the Tamil work. This kind of study will benefit linguistic research.

Time and again, we see that Ellis has been cited and from this it is apparent that Ellis’ commentary has helped Stokes.

His work opens up new vistas for research and it is not possible to exhaust him completely in our study.

Translations of Avvaiyār’s works was done by M. Ariel, a Frenchman. Rev. Dr. John in 1801 wrote, “A summary account of The Life And Writings of Avvaiyar-A Tamil female philoso-

124. Ibid. Notes for Stanza 1.