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Thou art an impregnable castle which no foe hath ever taken; thou art the mountain which supporteth the earth;

Thou art the life-giving nectar which cureth all distemper, allayeth all pain and removeth all defeet. தேறுந் தயையின முனிவோயநீசினத்திற்கருள செயகனிவோய கூறுங்கவயை ற றுனாவோய நீ கூ றுந்தொனியற்றுலாபபோய நீ மாறும் பொருளயாவிலுநின்றெமாறாகிவல கொளமாபோய நீ யீ துந் தவிரந் துன் புகழக்கடலாழந்தெனக்கேகனாகாட்டருளாயோ ஒளி நாககொடுவான சுடர்புகழவொளி நாகசொடுபனமணிபுகழக களிநாக்கொடுபறபுள்புகழக்கமழநாக்கொடுகாமலர் புகழ்த தெளி நாககொடுநீர்பபுனல்புகழத்தினமேபுகழப்படுவோய நீ அளி நாககொடுநா னுவனப்புகழவ றியாமுகையுணாததாயோ

O thou who in thy protecting kindness art angry and in anger delighteth in mercy!

O thou who without instruction knowest all things and sayest all things without a voice !

O thou who in the midst of all things changeable art by thy nature unchangeable!

Wilt thou not vouchsafe to show the shore to me who am sunk in the everlasting occan of thy praise ?

The resplendent beings of heaven praise thee by their tongues of light; The various birds praise thee by the tongue of joy; the flowers of the

of The waters praise thee by the longue of transparency, O thou who art praised for ever!

Wilt thou not teach me, the ignorant and the dumb, to praise thee by the tongue of love ?

மருடருவலியுருவேமருள று சினவுருவே
யருடருதயை யுருவேயளவது திருவுருவே
தெருடருகவியுருவே செயிரறும ஒ வுருவே
பொருடருமணியுருவே பொழிமணவடி தொழுதேன
உலாயி ல் கவல நிவலயேயு பாறமடையுனாயே
கரையில்படர்கடலேகதியுயிாபெறுகரையே
வரையிலசுக வலையேவளர் தவமடைவரையே
புனாயில்மனுமகனே, திமலரடி தொழு தேன
மருமமலர்விழலேமறை மலியுயர் பயனே
திருமகாமுகிலே சிலமதனி முதலே
யிருமகியுலகுளசேயிெைராடுதொழுமடியே
குருமகிய றநெறியே கொழுமலரடி தொழுதேன

Othou who. Nast the power to cause dread, but art not disturbed by thine anger! O thou by whose mercy grace is vouchsafed and unnumbered blessings are conferred ! O thou who art the knowledge which giveth understanding, who in the human form destroyedst sin! Who art a precious jewel set in gold! I worship thy feet diffusing fragrance.

O thou who possesseth knowledge not conveyed by words and art the word by which the highest virtue is conferred ! 0 thou who art a broad ocean without a shore and the shore attained by beatified spirits ! O thou who art eternal happiness without limit and the limit to be attained only by unceasing devotion! Othou, the Son of man without an equal, I worship the newly blown flower of thy feet! !

O thou whose protecting grace resembleth the shade of fragrant flowers, who art the exalted sense of the scripture, whose hand, bounteous as the clouds, dispenseth felicity, who art alone the cause of salvation, whose feet those dwelling in the two worlds adore and adorn with flowers, who art both the teacher and the path of virtue, I worship the blooming flower of thy feet!

தரவு கொச்சகக்கலிப்பா நன நீயுமவலயில்லா நன மணியார போகடலாய என றுரைப் பாரநமபுவரேயிவருக்குந் தஞ்சமுண்டு பினனீரமதின மலரந்தநிற மலாேயெ னுடசெழிப்ப முனறெயவம விடடென பேனமுறையொன்றாய நமசிவாய மணனாடுவானாடுமனி தரசுரரெல்லவரும எணஆதவனடமவையிவறறுளளாமபலவுயிரும கண்ணாடடிற காணாதமனமாட்டிற கண்ட பரம நணணாமனி வனவணங்கி யெனபவரே நமசிவாய சிற்றிறைவரி வவுலகுடசிறியோரின் சிறு பொருளில்

றிறையைவாங்குவரேவலலமையுமகிழசசியுள்ள பற்றிறைவனீதிறையை வாங்காயேயானதி சொற் றிறைவிட்டுட்டிறையைச சொரிவேனே நமசிவாய வாயமையொனறுமாயையொனறு மவாருளத்திலவேற்றியாய நீயெல்லாமெலலா நீநின் னுளில்லாப் பொருளுமிலவல் நீயெலலேயிருளே நீயுயரசசியோ ழம வாயொன றிட்டுலகெலா மவணங்குகவெ நமசிவாய யமன வருங்காலம் பொ றியுமியாதலனேயைப் பொறுக்காமைச் சுமத்திவன் போனமுன மலாந் தசுருங்குயிருமலரடங்கி கமலத்தில் திர துளி நேரக வவியினாறகு

விதையாக வமருளததிலமரதலுககேயமைந் தாடு நமசிவாய

Thou, who vouchsafest all good, urt a wuveless sea abounding in precious jewels,

And the refuge of those who this believe in thee ;
As the beauteous, full-blown flower of thy grace flourisheth in my soul,
I quit all other deities and suy with entire dt volion-reverence to the only God!
All mortals on this earth, all immortals in heaven,
And the various beings dwelling in innumerable systems of worlds,
Thee, the Supreme, not visible to the eye, but apparent to the mind,

Do worship at an awful distance, saying with one voice-reverence to the only God!

The impotent princes of the earth from the trifling wealth of their miserable subjects,

Enforee a large tribute, but thou, to whom is all power and glory,
Who art the truly beloved king, rejuirest not tribute, therefore,

I offer thee not the tribute of the tongue, but pour forth my soul as tribute before thee-reverence to the only God!

To thy comprehensive intelligenee the distinctions of verity and illusion do not exist ;

Thou art all, all thou, and without thee nothing is ;
Thou art light, thou art darkness, thou art height, thou art depth ;

Let the whole world praise thee exclaiming in one voice-reverence to the only God!

When death approacheth and the five organs of sense cannot endure their agony ;

When the flower of the soul, which erst bloomed in beauty, shrinketh like a fading blossom,

And, like a drop of water. trembling on a lotos-leaf, agitated by anxiety becometh faint ;

Then, to pacify the war within, take confidence and repeat-reverence to the only God!

Note. The compound here translated 6 reverence to the only God" is composed of two Sanscrit words, namah adoration, reverence and 'seva ya the 4th case of 'sida, which, as is exemplified in many of the preceding extracts, is used, not merely as the designation of the third person of the Hindu triad, but as the peculiar name of the Deity. The whole, namàsiväyn, is called the panchácshara, pentegrammaton, and it mystic signification is amply explained in the A'gamas.

DOA birth; in comp.with the following term..-346) the sea; the nom, or obl. for the ac..-15 Sour those who swim the pro. part. fu. of 5$a used indefinitely in the masc. plu., the nom. for the gen..300 they cannot swim; the third pers. plu, masc, of the same verb.

Doner or the Lurd: the nom for the gen..-gim. the feet: the nom. for the ac.o-Fon sao those not united to; the nom. governing 5 Sag,

CHAP. II.

வானசிறப்பு The praise of rain.

ADUy signifies speciality, and the title of this Chapter, therefore, might be more literally rendered the special qualities of rain. In most Tamil works an ad. dress to rain, or a description of it's effects follows the invocation to the Deity: in this, according to Parimèl-azhager, it is especially appropriate, as it treats of virtue, wealth, and enjoyment (couran er 40), the existence of which, he says, by divine appointment depends on rain.

oe. 1.

வானின றுலகமவழங்கி வருதலாம்

45620007 DI SET IT BUTDDI (*) As by abundant rain the world subsists, Life's sole elixir in this fluid know.

“ Life's sole elixir"-in the original 764$s ambrosia, by eating which, as it is feigned, the gods of the inferior heaven obtained immortality; but the word, also, means, the elixir of life, or the universal medicine, which the adepts of all nations have so long svught for in vain. The author, I think, intends it to be received in the latter sense ; rain he says is to be recognized as the trueelixir of life, inferring of course that there is none other. This allusion, whichever meaning be given to the words, is most appropriate, as rain may, without a figure, be said to be the life of the country of which the Tamil is the native language. This in its whole extent is arid, it gives rise to po considerable river, it's mountains and even its hills are solid rocks of granite, among which springs are seldom found, and it depends, therefore, for its supply of water on the fall of the periodical rains, which are often scanty and sometimes fail entirely. Even Shózham, through which the Caveri has been artificially conducted, is not naturally moist : it is fertilized wholly by the various branches of that river, which derives it's waters from the rains that fall in the hills in which it has its source. To the natives of such a country it is, therefore, not surprising that the rain should be an object of the grea. test solicitude ; hence the rule that their critics have laid down that all long poems, those of the narrative kind especially, shall open by an encomium on rain and hence the enthusiasm with which their poets have treated this favorite subject. As a contrast to the chaster style and severer reason of Tiruvalluver, I quote the following verses from the first canto (நாட்டுப்படலம்) of the Chintaman'i.

லங்கலாழியினானகளிற நீடடம போற
கலக

தெண்டிரை மேயந்துகண மழை
பொலங்கொளகொனறையினானசடைபோனமினனி
விலங்கல்சோந்துவினணே றிவிட்டாரத்தவே
தேனிரைத்துயரமொயவரைசசென்னியின்
மேனிரைத்து விசுமபுற வௌளி வெண
கோனிரை ததன போறகொழுந்தானாகள்

வானிரை தது மணந்து சொரிந்தவே Like a herd of elephants belonging on some resplendent Emperor, the gregarious clouds, having grazed on the clear waves of the troublous ocean, darting lightenings, resembling the beautiful golden flowers of the condei on the dark hair of Siva, having reached the mountains and climbed the sky, wide opening bellowed aloud.

On the top of the high and clustering mountains, covered with honey. combs, when the clouds had gathered together, their abundant streams, resembling lucid.rods of silver, uniting filled the whole heavens und poured down in torrents. .

This strain continues through some stanzas, and then the poet, descending from the clouds, thus describes the effects of the waters in fertilizing the earth and exciting the industry of the husbandmen.

பழங்கொடெங்கி வலயெனபபரந்துபாயபுனல்
பழங்கமுனனியற றியசுதைசெயவாயததவலத்
தழங்குா றபமபையிறசாற நாடெலா
முழங்கு தீ மபுனலகமுரிய மொயததவே
வெல்றகருங்குஞசாமவேடடமபடடெனத்
தவலத்தவலயவரகதந் தவிரக்கத்தாழந்து போயக
குவலததவலமகளிாதங்கறபிறகோட்டக
நிவலப்படாநிறைந் தன பிறவுமெனபவே
கௌவையங்கடும்புனலொகியஙகாப்பவர
செவ்வனூறாயிரஞ்சிவலககுமபமபையு
மெவவெலாத் திசைதொறுமீணடிக்காரோடு
பௌவலின றியம்புவதொதததெனபவே

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