Page images
PDF
EPUB

works, though similar passages might be cited from many others treating ei. ther directly or indirectly on religious subjects. On them I shall make no reniarks, as they will, to use a colloquial phrase, speak sufficiently for themselves. I

The works from wbich the first extracts are taken is the principal of those in the Tamil Language on which the tenets of the modern Vaish 'naya or Va'sistàdwaita sect is founded : in that to which the second belongs the Adwaita principles are maintained. The metaphysics of these sects are as oppo. site as those of Priestly and Berkeley ; but, however different in their philoso phical opinions, their religious belief and practice, which they both derive from the Véda, is nearly the same.

TIRUVA'Y-MOZHI.
நீராயமிலனாயத் தீயாயக்காலாயநெடுமவானாயச
சீரார்சுடாகளிரண்டாயசசிவனாயயனானாயக
கூராராழிவெணசங்கேநதிககொடியேன பால்
வாராயொரு நாணமணணுமவிண்ணு மகிழவெ
மண்ணுமவினணு மகிழக்குறளாயவலங்காட்டி
மணணுமவிணணுங்கொண்டமாயவமமானெ
நண்ணியுன் வன நானகண்டுவந்து கூத்தாட

நண்ணியொரு நாணஞாலத்தூரீட நடவாயெ Thou art the water, thou art the earth, thou art the fire, thou art the air thou art the extended ether,

Thou art the two regulating lights, thou art Siva, thou art Ayen(Brahma);
Thou who holdest a sharp disk and a white conch, to me the sinner
Wilt thou not one day come, giving joy to earth and heaven?

To rejoice eurth and heaven thou assumedst a dwafish form and displayedst thy power : * O Father of the energy which supports the earth and heaven, I perceive thee by meditation and dance with delight, Thou wilt assuredly one day'approuch me in this world!

உயாவறவுயா நலமுனடயவனெவனவன்
மயாவறுமதிநலமருளின னெவனவன
அயாவறுமமராகள திபதியெவனவன
துயா றுசுடரடி தொழுதெழென மனனெ
மன்னகமலம றமலாமிசையெழுதரு
மன னுணாவளவில்னபொறியுணாவவையில்
னின னுணா முழுநலமெதிரநிகழகழிவி னும்

இன்னிலனெனதுயிரமிகுநரையில்னெ
Who but he possesseth in the highest degree the highest virtue?

sh supportes with delighborld!

derived Fronlicence, he, is perfect gown life. hath no sup

Who but he vouchsafest clearness of understanding to dispel the funtasies. of the world ? :

Who but he is the Lord of deities free from all afliction ?

Bow O my soul ! at his resplendent feet by which the miseries of the world are removed.

He removeth the impurity of the mind and causeth the flower of purity again to blow;

His knowledge is eternal and immeasurable, but he is void of knowledge
derived from the organs of sense ;
Heis intelligence, he, is perfect goodness; by the past, the present or the future
He is not affected ; he, Taho is my life, hath no superiors.

யாவையுமெவருந்தானாய்வரவாசமயக தோறும்
தொயவிலன புலவனந்துக்குஞ சொலப்படா னுணாவினமூாததி
ஆவி சேருயிரி னுள்ளானயாதுமொரபறறிலாத

பாவவனயாதவனககூடி வவனயுங் கூட லாமே
He who is himself all things and all persons ; whom, as every sect

Believe, is not connected with the five senses; "Who is the consecrated image of the mind,

The life of the soul ; even he may be attained by attaining the power of perfect devotion abstracted from all sublunary things.

stion abstracted JT TIRUVA SAGAM. @qwnsGuit te

அரைசனேயனபர்க்கடியனே னுடையவப்பனேயாவியோடாககை புரை புரைகனியப்புகுந்துநின றுருக்கிப் பொயயிருளகடிந்தமெயசசுடரே தினாபொராமனனும முதததெண்கடலே திருப்பெருந்துறையுறை சிவனே உரையுணாவிறந்துநின ற தோருணாவேயா னுனவன யுாைககுமா றுணாத

உணாந்தமா முனிவருமபரோடொழிந்தா ருணாவுக்கு தெரி உரும் பொரு

ளே இணங்கிய வெல்லாவுயிரகட குமுயிரேயே வனப்பிறப்பறுக்குமெம்மருக திணிந்ததோரிருளிற் றெளிந்த தாயொளி யெ திருப்பெருந்துறையுறை சிவ குணங்கடானில்லாவின்பமே கனவாக குறுகினோக்கினி யென்ன குறை குறைவிலா நிறை வேசோதிலாவமுதே யீறிலாக கொழுஞ்சுடர்க்குனறே மறையு மாய மறையின் பொருளுமாய வந்தென மனத்திடை மனனிய மன

னே

[ocr errors]

சிறைபெருநீரபோற சிநதைவாயபபாயு ந திருப்பெருந்துறையுறை சிவனே இறைவனே நீயென னுட விடங் கொணடாயினி யுனவன யென்னிரககே

னே

இரந்திரந்துருகவென மனத்துளளேயெழுகின்ற சோதியேயிமையோர் சிரந்தனிற பொவியுங்கமலச் சேவடியாய திருப்பெருந்துறையுறை சிவனே நிரந்தவாகாய நீரரிலந் தீகாவாயவையலவலயாயாங்கே கரந்ததோரருவேகளித்தனே னுனவினக்கண்ணுறக்கண்டுகொணடினறே

O Lord! O my Father! even mine who am the slave of those who love thee! thou art the light of truth which pervadeth iny hody and my soul, which melteth my heart and dispelleth the darkness of falsehood.

Thou art a placid sea of honey agitated by no wave, O Siven of Tirua perundurei!

Thou, who art pure intelligence requiring the aid neither of speech, nor thought, O teach me the way in which I should speak of thee!

Thou art not fully comprehended even by the contemplative sages, the gods, or any order of beings.;

Thou art the spirit which pervadeth all spirits; thou art the sure remedy against repeated births ;

Thou art the pure light which shineth in the midst of expanded darkness, O Siven of Tiruperundurei!

Thou art unqualified happiness, ---what more can they require who are united to thee?

Thou art the full weight without diminution, thou artunadullerated nectar, thoil art a hill of unextinguishable, eternal light ;

Thou comest in the words and in the sense of the scriptures and art for eoer fired in my mind ;

Like undummed water thou flowest into my thouglits, O Siven of Tiru. perundurei !

O Lord thou hast taken thy abode within me,what more can I ask
O Sun arisen in my mind that by continual solicitation I may propitiate thee!

Thou art he whose lotos-feet are placed on the heads of the Gods, O Siven of Tiruperundurei !

The expanded ether, water, earth, fire and air, these thou art not,

But without form art hidden among theme; I rejoice that I have seen thee How with the eye of the mindi

These quotations are from books generally considered orthodox, whether that, from which the following are made, is entirely so, may be doubted. The author · of this work, the title of which signifies a discourse on God, eschews alike the figurative mythology of the Purán as. and the mystical philosophy of the Upanishats and A'gamas; denies the efficacy of all religious ceremonies, whether prescribed by the Smritis or invented in more recent times; derides the notion that the Almighty could have made an inherent difference in his creatures; and, finally, with the doctrine of the metem psychosis, rejects most of the dogmas believed by the various sects of Hindus.

[ocr errors]

SIVA-VACYAM.
பண்டுநான பறித்தெறிந்தபன மலர்களெத்தவன
பாழிலே செபித்துவிட்ட மந்திரங்களைத்தவன
மிண்டனாயத்திரிந்த போதிறைத்த நீரகளெத்தவன
மீளவுஞ்சிவாலயங்கள சூழவந்ததெத்தவன

அண்டர் கோனிருப்பிடமறிந்துணாந் தஞானிகள்

கண்டகோயிறறெயவமென றுகையெடுப்பதில்லையே Formerly how many flowers have I gathered and scattered, How many prayers have I repeated in a vain worship? While yel in the prime of my life, how much water have I poured out ? And, moreover, how often have I encompassed the holy places of Siven,

This I have left off, for the wise who know the true God, the Lord of heavenly beings,

Believe not the Idol of the temples apparent to the eyes to be God, nor lift up to it their hands. '

நீரையளளி நீரிலவிடடுநீரநிவணநதகாரிய
மாரையுன்னி நீரெல்லாமவத்திலேயிறைக்கிறீர
வேரையுன்னிவிததையுன்னிவித்திலே முளைத்தெழுந்த

சீனரயுனனவல்விராயசிவபதங்கள் சேரலாம · While taking up the water and throwing it again into the water (in performing the sand,hya and other rites) what is the object on which you think?

On whatsoever you think you have thrown all the water vainly :
Think on the root, think on the seed, and on the benefit arising from that seed;
When you are thus able to think, you may approach the feet of God.

அரியுமல்லவர னுமல்ல வயணுமல்லவப்புறங
கருமைவெண்மைசெமமையுங் கடந்துநின றகாரணம
பெரியதல்ல சிறியதல்லபெண்ணுமாணு மல்லவே

துரியமுங்கடந்துநின்ற தூர தூர தூரமே It is not Ari, it is not Aren, it is not Ayen;

Far beyond the black (the colour of Vishn'u) the white (the colour of Siren) or the red [the colour of Brahma) soars the everlasting cause ;

It is not great, it is not small, neither is it male, nor female : : Beyond every state of corporeal-being it is farther, farther, and farther still. • NOTE. The Second line of this verse is, also, interpreted as alluding to the three gun'a, or special qualities proceeding from the union of matter and spirit, namely, satwan beneficence, rájasam passion, and támasam malignity. To explain precisely the term used in the last line, duryam, translated corporeal state, would require a dissertation on the five atestà, and thirty five tatwams, or incidents of material es. istence, and a display of the whole philosophy of the A gamas.

சாதியாவதேதடாசலந்திரண்ட நீரலலோ
பூதமைந் து மொனறலலோபுலன கவனளக துமொன்றல்லோ

கா துவாளிகாறைகமபிசூடகம பொனனொன றலலோ

சாதிபேதமோதுகினறதனமையெனன தனமையே - What, Owretch, is caste? isnot watcranaccumulation of fluid particles? Are not the five elements and the five senses one ? Are not the several ornaments for theneck the breast, and the feet equally gold? What then is the peculiar quality supposed to result from difference in caste ?

கறந்தபாலமுவலப்புகாகடைந்த வெண்ணெயமோர்புகா
அடைந் தசங்கினோசையுமுயிர்களுமுடல் புகா
வடிந்தவோரடையினியு திரந்தபூமரமபுகா

விறந்து போன மானிடரினிப்பிறப்பதில்லையே As milk once drawn cannot again enter the udder, nor butter churned be recombined with milk; As sound cannot be produced from a broken conch, nor the life be restored

to its bodecayed leaf and a thiet tu no futur

As a decayed leaf and a fallen flower cannot be reunited to the parent tree; So a man once dead is subjeet to no future birth.

As a further exemplification of the success with which Víra-mamuni has imitated, not merely the expression, but the modes of thought of the previous Tamil writers, the following stanzas are selected froin the Tembávan'i. In the poem which is added, though by no means intended emulate this author in perfection of language, a similar imitation of the style of these writers has been attempted; with what success the reader will judge.

TEMBA VAN'T அறக்கடனியேயருடகடனீயேயருங்கருணாகரனியே திறக்கடனீயே திருக்கடனீயே திருந்துளமொளிபடஞான நிறக்கடனீயேநிகர்கடந் துலகின னிவலயு நியுரு கீலிவல நான பெறக்கடனீயேதாயு நீயெனக்குப் பிதாவுநீயவனத் து நீயனறோ கார்த்திரள மறையாககடலி னுணமூழகாக்கடையிலாதொளிரபரஞ்சுடரே நீர்ததிரளசுருட்டிமாறவலயினறிநிலைபெறுஞ செல்வநற்கடலே போர்த்திரளபொருதகக துவிடாவரணேபூவனந்தாங்கிய பொறையே சூர்ததிரள பயக்கு நோயத்திரள துடைத்துததுக்கட்டுடைத்துயிரதருமமுதே

Thou art the sea af virtue, thou art the sea of grace, thou art the most benevolent,

Thou art the sea of power, thou art the 'sea of prosperity, thou art the sea of wisdom which enlighteneth the mind;

Thou art the confirmation and the life of the world, to whom is nolikeness;

Thou art the sea by which I am confirmed, thou art to me as a mother and father; art thou not all to me?

Thou art the infinitely bright and heavenly Sun, which cannot be hidden by the assembled clouds and which sinketh not into the ocean;

Thou art the sea of Constant felicity rohich hath neither swell nor wave;

« PreviousContinue »