7.2 OBJECT RELATIONSHIP THEORY:
Fairbairn continued
the theories of Sigmund freud and object relation theory became more established.
Fairbairn identified how people who were abused as
children internalize that experience. His theory of "moral defense"
is the tendency seen in survivors of abuse. The abused individuals tend to take all the bad upon themselves, each
believing he is morally bad so his caretaker can be regarded as good(
splitting). He identified how people who were abused as children internalize
that experience.
This phenomenon can
be envisioned in the verses of “
sivapuranam” the eigth thirumurai ( thiruvasakam)written by Manikkavasakar who
describes his bad experiences of the world. This is a use of splitting as a defense to maintain an attachment relationship
in an unsafe world[i].
(To me,such a base
person,You granted grace !
You deigned to come down on earth to reveal unto me Your long,
ankleted feet !To me,a servitor,worse than a cur,You,
the true One,are more merciful than mother !
You are a flawless Flame,a burgeoning flower-like radiance !
O One of Light !O honeyed Nectar !O Lord of Sivapuram !
O salvific Arya that cuts the binding fetters !
O great River of Mercy that unfailingly flows in the heart causing loving grace to flourish,
the while annulling its deceptious nature !O Nectar insatiate,O measureless God !
O Light that hides in the hearts of those that cannot realise You !
Melting me like water,You abide in me as the Life of my dear life !
You deigned to come down on earth to reveal unto me Your long,
ankleted feet !To me,a servitor,worse than a cur,You,
the true One,are more merciful than mother !
You are a flawless Flame,a burgeoning flower-like radiance !
O One of Light !O honeyed Nectar !O Lord of Sivapuram !
O salvific Arya that cuts the binding fetters !
O great River of Mercy that unfailingly flows in the heart causing loving grace to flourish,
the while annulling its deceptious nature !O Nectar insatiate,O measureless God !
O Light that hides in the hearts of those that cannot realise You !
Melting me like water,You abide in me as the Life of my dear life !
A BASE PERSON LIKE ME YOU
GRANTED GRACE! WORSE THAN A CUR! HIDES IN MY HEART! These are sre some of the ways
manikkavasakar describes himself and glorifies god as FLAWLESS FLAME!,SALVIFIC ARYA!,RIVER OF
MERCY..ETC! these signs of taking the
bad upon oneself and glorifying the siva as the ultimate good. This similar to
the FAIRBAIRN concept of the object
relationship of the abused children’s psychology)
Melanie klein further
found tht the primary motivation of the child is seeking object . The
interactions between infant and mother are so deep and intense that they form
the focus of the infant's structure of drives.
Some of these interactions provoke anger and
frustration; other interactions provoke
strong emotions of dependence as the child begins to recognize the mother as
more than a breast milk provider. These reactions threaten to overwhelm the
individuality of the infant. Klein believed
,the way in which the infant resolves the conflict, is reflected in the adult's personality.
Projection and introjection
Klein termed
the psychological aspect of instinct unconscious as phantasy. Phantasy
is a given of psychic life which moves outward towards the world. These are
given a priority with the drives and eventually allow the development of more
complex states of mental life. Unconscious phantasy in the infant’s emerging
mental life is modified by the environment as the infant has contact with
reality.
Projection helps the ego to overcome anxiety
by ridding itof danger and badness. Introjection of the good object is also
used by the ego as a defense against anxiety.
( as seen here from the SANKARPA NIRAAKARANAM[ii]- a saiva sastra text -where certain philosophies are identified and rejected like the way some are taken as good and some are as “bad and untrue”.
In SANKARPA NIRAKARANAM saiva concept is accepted and justified whereas other philosophies like Buddhism-jainism are rejected and refuted .
“You state that unlike our God who, being present in each as taste in water, effects their preservation, your Lord undergoes the fiery ordeal of miserable birth and getting himself released, saves other mortals. This is like a deer rushing to save his kind already caught in the toils of the hunter's net and being caught itself. This law will only lead to great sin. Your doctrine is really incomparable! If you say that wishing to create Dharma, he was born and he created the Dharma, then this also might be said of every man that is born. “
This verse in sankarpa nirakaranam thus refutes a theory of Buddhism. Saying the Buddha is a mortal and his dharma is a human creation unlike saivism where the lord is eternal and everywhere- Truth itself is siva.
Like this projection of something as bad and untrue and itrojecting of one god object or philosophy is an example of splitting in the mental process itself. However these happen unconsciously. Whereas the dialectic process in philosophy is a conscious intellectual process.
This is a
systematic dialectic commonly used in philosophy texts. When we read this book
we get the idea how mind splits between a good and bad object as it believes so.Here
I take this sankarpa nirakaranam text as
an example how splitting is done deep in mind).
The processes
of splitting off parts of the self and projecting them into objects are thus of
vital importance for normal development as well as for abnormal
object-relation.
The effect
of introjection on object relations is equally important. The introjection of
the good object, first of all the mother’s breast, is a precondition for normal
development.
Klein imagined this function as a defense which
contributes to the normal development of the infant, including ego structure
and the development of object relations. The
introjection of the good
breast provides a location where one can hide from persecution, an early step
in developing a capacity to self comforting.
As a form of
object relationship, projective identification is a way of relating with others
who are not seen as entirely separate from the individual. Instead, this
relating takes place “between the stage of the subjective object and that of
true object relatedness.
As a form of object relationship, projective
identification is a way of relating with others who are not seen as entirely
separate from the individual. Insteadthis relating takes place “between the
stage relatedness”(as seen in SIVAPURANAM verses where St.Manikka vasakar
identifies siva as his intimate self and as “one” that is within him[iii]
).
MY SAGE,
save to Thyself there's none to whom I cling;-in me, deceitful one
No part from mingled falseness 'scapes; I'm falsehood's self !Partner of Her whose dark
Eyes gleam, come Thou to me ! the love Thy true ones feel,-
Who at Thy jewell'd Feet in love commingling rest,-mine be it too, I PRAY ! (292)
No part from mingled falseness 'scapes; I'm falsehood's self !Partner of Her whose dark
Eyes gleam, come Thou to me ! the love Thy true ones feel,-
Who at Thy jewell'd Feet in love commingling rest,-mine be it too, I PRAY ! (292)
Klein believed that both good and bad objects are
introjected by the infant, the internalization of good object being essential
to the development of healthy ego function.
Depressive and paranoid- schizoid positions:
A depressive
position is a condition where the child is able to feel trusting comfort with
the object of the attachment. Whereas the paranoid position is a stage where
the child is not sure of the attachment abjects care giving.
The infant is in the” paranoid-schizoid position“in the
initial stages with the mother. This
stage is characterized by persecutory anxieties and the mechanisms of
splitting, projection, introjection, and omnipotence-to defend against these
anxieties.
Klein conceptualized the depressive position as “the most
mature form of psychological organization”, which continues to develop
throughout the life span.The depressive position occurs during the second
quarter of the first year.
Both depressive and paranoid-schizoid modes of
experience continue to intermingle throughout the first few years of childhood.
The anxieties of the paranoid schizoid position are of
a persecutory nature, fear of the ego’s annihilation. Splitting allows good to
stay separate from bad. Projection is an attempt to eject the bad in order to
control through omnipotent mastery. Splitting is never fully effective, according
to Klein, as the ego tends towards integration.
The anxieties characteristic of the depressive
position shift from a fear of being destroyed to a fear of destroying others.
In fact or phantasy, one now realizes the capacity to harm or drive away a
person who one ambivalently loves.
The defenses characteristic of the depressive position
include
a)the manic defenses,
b) repression and
c) reparation.
The manic defenses( as seen in sankarpaniraakaranam)
are the same defenses evidenced in the paranoid-schizoid position, but now
mobilized to protect the mind from depressive anxiety. As the depressive
position brings about an increasing integration in the ego, earlier defenses
change in character, becoming less intense and allow increasing awareness of
psychic reality.
In
working through depressive anxiety, projections are withdrawn, allowing the
other more autonomy, reality, and a separate existence.
The
infant, whose destructive phantasies were directed towards the bad mother who
frustrated, now begins to realize that bad and good, frustrating and satiating,
it is always the same mother. Unconscious guilt for destructive phantasies
arises in response to the continuing love and attention provided by caretakers.
As
fears of losing the loved one become active, a very important step is made in
the development. These feelings of guilt and distress now enter as a new
element into the emotion of love. They become an inherent part of love, and
influence it profoundly both in quality and quantity.
From
this developmental milestone come a capacity for sympathy, responsibility to
and concern for others, and an ability to identify with the subjective
experience of people one cares about. With the withdrawal of the destructive
projections, repression of the aggressive impulses takes place. The child
allows caretakers a more separate existence, which facilitates increasing
differentiation of inner and outer reality.
When all goes well, the developing child is able to
comprehend that external others are autonomous people with their own needs and
subjectivity.
Previously, extended absences of the object (the good
breast- the mother) was experienced as persecutory, and, according to the
theory of unconscious phantasy, the persecuted infant phantisizes destruction of the
bad object. Likewise, the infant who destroyed the bad object is not the infant
who loves the good object.
In phantasy, the good internal mother can be
psychically destroyed by the aggressive impulses. It is crucial that the real
parental figures are around to demonstrate the continuity of their love. In
this way, the child perceives that what happens to good objects in phantasy
does not happen to them in reality. Psychic reality is allowed to evolve as a
place separate from the literalness of the physical world.
Through
repeated experience with good enough parenting, the internal image that the
child has of external others, that is the child's internal object, is modified
by experience and the image transforms, merging experiences of good[iv]
and bad which becomes more similar to the real object (e.g. the mother, who can
be both good and bad).
(This can be seen in the verses of manikka vasakar’s
thiruvasakam “punarchi pathu”chapter. Here he expresses the mystic union of the
siva into his self).
The
gleaming golden Hill, the flawless Pearl, the Shrine of tender love
Who made me, last of man, His own, in speechless service glad! He Whom
Dark Mal and Brahma baffled yet approach not,- gave Himself, rare Balm!
When shall I dwell in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM?
Who made me, last of man, His own, in speechless service glad! He Whom
Dark Mal and Brahma baffled yet approach not,- gave Himself, rare Balm!
When shall I dwell in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM?
Melanie Klein saw this surfacing from the depressive
position as a prerequisite for social life. Moreover, she viewed the
establishment of an inside and an outside world as the start of interpersonal
relationships.
Klein argued that people who never succeed in working
through the depressive position in their childhood will, as a result, continue
to struggle with this problem in adult life.
In religious experience the same
process tend to happen, as good vs bad, comforting vs frustrating..etc with god[v].
Yield of the world girt by the extended sea, praise! (125)
Beauty rare, yet easy of access, I praise !
Eye like an azure cloud, I praise !
Abiding Mount of sacred grace, I praise !
Me, too, Thou mad'st a man,Thy twin feet
Thou placed'st on my head, O Warrior,praise ! (130)
Beauty rare, yet easy of access, I praise !
Eye like an azure cloud, I praise !
Abiding Mount of sacred grace, I praise !
Me, too, Thou mad'st a man,Thy twin feet
Thou placed'st on my head, O Warrior,praise ! (130)
Thou dost wipe off all sorrow from adoring hand, praise !
Sea of imperishable rapture, praise ,
Thou dost transcend all forms that pass and come renewed, praise !
First One surpassing all, praise !
Bridegroom of Her with fawnlike eyes, praise ! (135)
Sea of imperishable rapture, praise ,
Thou dost transcend all forms that pass and come renewed, praise !
First One surpassing all, praise !
Bridegroom of Her with fawnlike eyes, praise ! (135)
The individual shows a love-hate relationship with god
also. Those aspects we shall see in the later chapters of the book.
[i]
The One with an eye in His forehead came
to me to cast His benign look on me;
I adored His beautiful,ankleted feet that are beyond the reach of Thought;
He fills the heaven and the earth;He is the exceedingly bright light; - 20
I adored His beautiful,ankleted feet that are beyond the reach of Thought;
He fills the heaven and the earth;He is the exceedingly bright light; - 20
O God!,You are
infinite !You are boundless!
I,the base one of evil Karma,know not the way to narrate Your immense glory !
O our God !Grass,herb,worm,tree,beasts a good many,bird,snake,stone,men,ghouls,bootha-host,
cruel Asuras,sages and Devas:I was born as all these fauna and flora,
and am now utterly fatigued Lo,
I have this day,beheld Your golden feet and gained deliverance !
O true One,You abode in my soul as Om for my redemption !
O Vimala !O Rider of the Bull !When the Vedas invoked You As ``Sire`` You grew lofty,deep,broad and subtle !
You are hottest as well as coldest !
O Vimala !You are Yajamaan !In grace,You came to chase away all that is false !You are true Gnosis,
the true radiant Flame !
I,the base one of evil Karma,know not the way to narrate Your immense glory !
O our God !Grass,herb,worm,tree,beasts a good many,bird,snake,stone,men,ghouls,bootha-host,
cruel Asuras,sages and Devas:I was born as all these fauna and flora,
and am now utterly fatigued Lo,
I have this day,beheld Your golden feet and gained deliverance !
O true One,You abode in my soul as Om for my redemption !
O Vimala !O Rider of the Bull !When the Vedas invoked You As ``Sire`` You grew lofty,deep,broad and subtle !
You are hottest as well as coldest !
O Vimala !You are Yajamaan !In grace,You came to chase away all that is false !You are true Gnosis,
the true radiant Flame !
O God sweet to me
– the ignorant one !O goodly Gnosis that removes nesicience ! - 30 – 40
Uncreated,immeasurable and endless,You create foster,resolve all the worlds and bestow grace;
thus you ply,Lead and cause me enter Your servitorship !
You are like the fragrance in flower;You are far away as well as close by;
You,the Author of the Vedas,will manifest When word and manam cease !
You are like fresh milk,juice of sugarcane and ghee – excellently compounded !
You abide in the Chinta of devotees like a spa of honey !
It is thus,O our God,You snap our birth and embodiment !
You are of five hues !You hid Yourself O our God,when the celestials hailed You !
I,the one of cruel Karma,stand wrapped by the concealing murk of Maya !
I am fettered by the strong,twyfold rope of merit and demerit;
My body is skin-wrapped;it everywhere covers worm and dirt;
It is a filthy nine-gated hovel and all My five senses cause deception;
So,O Vimala,with my beastly manam I foster no love for You at all !
I am unendowed with the weal of melting in love for You ! - 50
Uncreated,immeasurable and endless,You create foster,resolve all the worlds and bestow grace;
thus you ply,Lead and cause me enter Your servitorship !
You are like the fragrance in flower;You are far away as well as close by;
You,the Author of the Vedas,will manifest When word and manam cease !
You are like fresh milk,juice of sugarcane and ghee – excellently compounded !
You abide in the Chinta of devotees like a spa of honey !
It is thus,O our God,You snap our birth and embodiment !
You are of five hues !You hid Yourself O our God,when the celestials hailed You !
I,the one of cruel Karma,stand wrapped by the concealing murk of Maya !
I am fettered by the strong,twyfold rope of merit and demerit;
My body is skin-wrapped;it everywhere covers worm and dirt;
It is a filthy nine-gated hovel and all My five senses cause deception;
So,O Vimala,with my beastly manam I foster no love for You at all !
I am unendowed with the weal of melting in love for You ! - 50
To me,such a base
person,You granted grace !
You deigned to come down on earth to reveal unto me Your long,
ankleted feet !To me,a servitor,worse than a cur,You,
the true One,are more merciful than mother !
You are a flawless Flame,a burgeoning flower-like radiance !
O One of Light !O honeyed Nectar !O Lord of Sivapuram !
O salvific Arya that cuts the binding fetters !
O great River of Mercy that unfailingly flows in the heart causing loving grace to flourish,
the while annulling its deceptious nature !O Nectar insatiate,O measureless God !
O Light that hides in the hearts of those that cannot realise You !
Melting me like water,You abide in me as the Life of my dear life !
You deigned to come down on earth to reveal unto me Your long,
ankleted feet !To me,a servitor,worse than a cur,You,
the true One,are more merciful than mother !
You are a flawless Flame,a burgeoning flower-like radiance !
O One of Light !O honeyed Nectar !O Lord of Sivapuram !
O salvific Arya that cuts the binding fetters !
O great River of Mercy that unfailingly flows in the heart causing loving grace to flourish,
the while annulling its deceptious nature !O Nectar insatiate,O measureless God !
O Light that hides in the hearts of those that cannot realise You !
Melting me like water,You abide in me as the Life of my dear life !
You are with and
without joy and sorrow ! -60- 70
You love those that love You;You are everything;You are nothing !You are light;You are dense murk;
Your glory is Your being uncreate !O Beginning !You are the Middle and the End,and none of these !O my Father and God,You drew me to You and ruled me !You are the rare vision of those who with their sharp wisdom true,
realize Your presence !You are the exceedingly subtle insight,rare to come by !
You are the most minute and subtle consciousness !You are the holy One free from death,
birth or attachment !You are our protecting Sovereign !You are the great Light unbeholdable !
O flooding River of Bliss !O Father !O One par excellence !O ineffable and subtle consciousness !
You appear in many,different forms,in this – the ever-changing world !You are Knowledge,
precise and certain !You are the Clarity that informs accuracy !You are the spring of potable Nectar that thrives in my Chinta !
You love those that love You;You are everything;You are nothing !You are light;You are dense murk;
Your glory is Your being uncreate !O Beginning !You are the Middle and the End,and none of these !O my Father and God,You drew me to You and ruled me !You are the rare vision of those who with their sharp wisdom true,
realize Your presence !You are the exceedingly subtle insight,rare to come by !
You are the most minute and subtle consciousness !You are the holy One free from death,
birth or attachment !You are our protecting Sovereign !You are the great Light unbeholdable !
O flooding River of Bliss !O Father !O One par excellence !O ineffable and subtle consciousness !
You appear in many,different forms,in this – the ever-changing world !You are Knowledge,
precise and certain !You are the Clarity that informs accuracy !You are the spring of potable Nectar that thrives in my Chinta !
You are the
Lord-Owner ! –
I cannot abide in the fleshy body so different
from the soul !
You are the One that can annul the false and sense-fettered bodies of those who hailing and praising You as ``Our Sire !`` and ``O Hara!`` Have got rid of falsity and become Truth And who would not get reborn here,
having severed their nexus with Karma !O Lord that dances in dense darkness !
O Dancer of Tillai !O One of Southern Paandya Realm !O One that ends troublous birth !
You are the One that can annul the false and sense-fettered bodies of those who hailing and praising You as ``Our Sire !`` and ``O Hara!`` Have got rid of falsity and become Truth And who would not get reborn here,
having severed their nexus with Karma !O Lord that dances in dense darkness !
O Dancer of Tillai !O One of Southern Paandya Realm !O One that ends troublous birth !
[ii]
REFUTATION
OF (SAUTRANTIKA) BAUDDHA.
O Bauddha, you did say without
thought that your Lord Buddha knew everything. He could not know everything at
all times as the universe is immeasurable. If everything was understood by him
one by one, then the universe should not be called immeasurable. If this is
possible by his limitless wisdom, then his wisdom is not so capable; he could
not know everything as his intelligence dies and is born from moment to moment.
If you say that he will know the rest by knowing a few of each kind, how is this possible, as objects of knowledge are innumerable and one divides itself into innumerable other species. Besides, as human knowledge implies perception, similarity and difference, how is knowledge of various objects possible, by comparison &c., when according to you we do not retain the consciousness of each previous moment.
If you Lord Buddha gave out his 'Dharma' after attaining Mukti Niravana, then his speech after Nirvana (annihilation of Skandas) is like that of the person who died by eating ghee and honey together, coming to life again to say, that to eat honey and ghee is bad. If you say he died after giving out the Dharma, then the law was given by one who had attained to Mukti and as such it cannot lead one to Mukti. His vain desire is like that of the person who not knowing the depth and breadth of a rushing flood desires to cross and land all the rest on the other side of the river.
As Nirvana is merely the destruction of all the Skandas such as Rupa, Nama & c., no speech is possible after Nirvana. Of course, Buddhists will say that Buddha was a Jivan Mukta, but this will be a contradiction in terms, in the view they take of Mukti or Nirvana. If Buddha had not attained to Nirvana, his law cannot proceed from actual experience and cannot be authority. The difficulty arises from the fact of the Buddhists not recognizing a God, who has not to undergo evolution to increase this experience. And the dilemma which in consequence arises is beautifully put. The next stanza follows the same subject.
You state that unlike our God who, being present in each as taste in water, effects their preservation, your Lord undergoes the fiery ordeal of miserable birth and getting himself released, saves other mortals. This is like a deer rushing to save his kind already caught in the toils of the hunter's net and being caught itself. This law will only lead to great sin. Your doctrine is really incomparable! If you say that wishing to create Dharma, he was born and he created the Dharma, then this also might be said of every man that is born.
If you say that your Lord entered an endless number of wombs for the propagation of Dharma, then his births must have been caused by Karma. Nay, if it is said that this is by his mere will, then the same can be said of every man that is born. If it is said that he was born not like ordinary mortals but came out of the belly, don't mention me the Dharma of one, who killed his mother before he spread his Dharma.
Siva is called 'Ayonija.' Buddhists claiming a similar Divine attribute for their Lord, have a story that Gautama's mother on her way to her mother's house was taken with premature pains in the beautiful forest of Lumbili (Lumbini) but the foetus could not be brought out in the ordinary way and the belly had to be cut open to remove the child from the womb. The mother died after the seventh day. Even today, we hear in Tibet, the child intended as the future Lama is taken out similarly. This is a mere travesty of the noble truth.
When the Lord Buddha incarnated himself as beasts of prey, did he forget virtue and kill men and animals with pleasure? If he did not kill and eat their flesh, did he feed on straw to appease his hunger? You say he took on himself the sorrows of others. Really his acts of grace shown to the woman who had lost her husband and to the bird-catcher are beautiful to behold!
Before you discover an idea and find words to express the same and put the same in writing, your intelligence would have changed ever so often. How can you therefore have any authoritative treatise. If you say the words follow one another, then the same words must get repeated. You say by the change, the intelligence which it succeeds is superior to the preceding one. No, it cannot increase, as its duration is only momentary. A true book must be consistent throughout. Is your book of this character?
Authorities are of three kinds, the authority of the Ninmala God (முதல் நூல்), the authority of the sage who provides explanations and exceptions not inconsistent with the original authority (வழி நூல்), the authority of the successor who following both authorities, gives his own opinion from experience also (சார்பு நூல்). Could you say to which class of authorities, your law belongs? As it cannot come under any of these, your law cannot be true.
Bauddha, whom do you praise as Buddha who had attained Nirvana, and why? If you say that the rituals performed in honour of the dead will confer benefits on the living, then the beings must be eternal. And we require a God who will appreciate your good acts and confer benefits. But you do not assert so. Your honouring the dead is like supplying oil and wick to a lamp that has been completely extinguished.
You say that to know the contents of a book is as good inference as when we infer an author when we find a book written by him. Well, the existence of a hell and heaven you postulate could not be ascertained except from some book. Otherwise tell me. But this knowledge of hell and heaven could not be inference. This alone is possible by believing in Agama Pramana. As you do not postulate Agama Pramana, your Pitakas themselves cease to be authorities.
You state that all things will suffer annihilation. Is this annihilation possible to beings on non-beings or being-non-beings? If to the non-being, then it is ever non-existent; If to the being, it could never cease to exist; If to the last, from its character of being a being, it could not cease to exist. If you ask me to point out an object which is not capable of destruction, what you see undergoing changes birth, growth and death is the Sthula body (and not the Sukshuma body).
If you say that things die and are reborn by mere change of form, as the sprout is produced from the seed, then you have forgotten your postulate of Sarvam-nasti and hold on to the Asti-nasti doctrine of the Jains. If you say I misunderstand you, and explain that, what appeared as sprout, leaves, tree are not stable but are capable of destruction, then hear, that it is not the visible form that is destroyed but changes are wrought on it by reason of its youth, maturity and old age; and after such changes, the subtle (Sukshuma) body remains, though the Sthula Sarira is destroyed.
If you say bodies are formed from the mixture of the four elements, then these cannot unite as their natures are opposed to each other. If you say they are formed by the union of blood and semen, then account for toads being found in the heart of rocks and worms in the heart of trees. If you say the real cause is good and bad Karma, then these, being opposed, cannot join and form bodies. If food is the cause, then the food which in youth develops the body is not capable of preventing decay in old age. If intelligence is the cause, then that which is formless Chaitanya cannot assume Achaitanya (non-intelligent) form. If you assert that bodies are formed from nothing, then we could cull flowers from the sky.
[iii]
MYSTIC UNION.
LXXI. Sinking in rapture.
Sire, as IN UNION strict, Thou mad'st me Thine; on me didst look, didst draw me near;
And when it seemed I ne'er could be with Thee made one,-when naught of Thine was mine,-
And naught of mine was Thine,-me to Thy Feet Thy love
In mystic union joined, Lord of the heavenly land !-'Tis height of BLESSEDNESS. (284)
LXXII. All bliss in God.
For BLESSEDNESS I seek; not Indra's choice delights, nor those of other gods;
Thou Only-One, I live not save with Thy Feet twain ! Our Lord,my breast is Riven,
With trembling seized; my hands in adoration join;
And from my eyes a ceaseless stream pours down, as of a river, O MY SAGE !(288)
LXXIII. Prayer for consummation.
MY SAGE, save to Thyself there's none to whom I cling;-in me, deceitful one
No part from mingled falseness 'scapes; I'm falsehood's self !Partner of Her whose dark
Eyes gleam, come Thou to me ! the love Thy true ones feel,-
Who at Thy jewell'd Feet in love commingling rest,-mine be it too, I PRAY ! (292)
LXXIV. Give me essential oneness.
I PRAY for love of Thine own jewell'd Feet; remove the false; Thine own
Make me in truth; dog though I am,O bid me come, in grace join to Thyself
For ever more Thine own ! So let me ceaseless praise,
Thro' every world returning ever come; my King, that I may WORSHIP THEE ! (296)
LXXV. Thou art sole actuality
THEE WORSHIP both the earth and heaven, with shouts of joy, and fourfold mystic scroll:
They yearning pine for Thee. For they who gain Thee know naught true exists but Thee.
Ah ! since we vow to quit Thy service never, come
And grant Thy grace,Thou Partner of the lovely Queen ! Pausingwhy PONDER so ?(300)
LXXVI. He transcends thought and speech.
WHEN PONDERING Thee the thought goes forth, to reach the bound desired by fitting word
Is not a whit attainable; nor are these things one hears through forms of speech.
Thee, Who art all the world, the senses five know not.
How GAIN the Father's Foot that rests in all that is and every sphere beyond? (304)
LXXVII. Pity me !
To me, a guileful soul, who thought to GAIN Thee, Lord, salvation save by Thee
Im none. No other Being truly is, save Thee ! Lest pining sorrow come,
LXXI. Sinking in rapture.
Sire, as IN UNION strict, Thou mad'st me Thine; on me didst look, didst draw me near;
And when it seemed I ne'er could be with Thee made one,-when naught of Thine was mine,-
And naught of mine was Thine,-me to Thy Feet Thy love
In mystic union joined, Lord of the heavenly land !-'Tis height of BLESSEDNESS. (284)
LXXII. All bliss in God.
For BLESSEDNESS I seek; not Indra's choice delights, nor those of other gods;
Thou Only-One, I live not save with Thy Feet twain ! Our Lord,my breast is Riven,
With trembling seized; my hands in adoration join;
And from my eyes a ceaseless stream pours down, as of a river, O MY SAGE !(288)
LXXIII. Prayer for consummation.
MY SAGE, save to Thyself there's none to whom I cling;-in me, deceitful one
No part from mingled falseness 'scapes; I'm falsehood's self !Partner of Her whose dark
Eyes gleam, come Thou to me ! the love Thy true ones feel,-
Who at Thy jewell'd Feet in love commingling rest,-mine be it too, I PRAY ! (292)
LXXIV. Give me essential oneness.
I PRAY for love of Thine own jewell'd Feet; remove the false; Thine own
Make me in truth; dog though I am,O bid me come, in grace join to Thyself
For ever more Thine own ! So let me ceaseless praise,
Thro' every world returning ever come; my King, that I may WORSHIP THEE ! (296)
LXXV. Thou art sole actuality
THEE WORSHIP both the earth and heaven, with shouts of joy, and fourfold mystic scroll:
They yearning pine for Thee. For they who gain Thee know naught true exists but Thee.
Ah ! since we vow to quit Thy service never, come
And grant Thy grace,Thou Partner of the lovely Queen ! Pausingwhy PONDER so ?(300)
LXXVI. He transcends thought and speech.
WHEN PONDERING Thee the thought goes forth, to reach the bound desired by fitting word
Is not a whit attainable; nor are these things one hears through forms of speech.
Thee, Who art all the world, the senses five know not.
How GAIN the Father's Foot that rests in all that is and every sphere beyond? (304)
LXXVII. Pity me !
To me, a guileful soul, who thought to GAIN Thee, Lord, salvation save by Thee
Im none. No other Being truly is, save Thee ! Lest pining sorrow come,
In mercy to my sin, my
soul vouchsafe to guard.
'Tis pitying grace like this alone RULER SUPERNE ! Thy glory doth beseem. (308)
LXXVIII. My soul clings to Thee.
' RULER SUPERNE, there's none butThee, or here or there,' and thus I ever spake,
Fool though I was, there was no difference ! Our Lord: Thou Spotless One,
'Tis pitying grace like this alone RULER SUPERNE ! Thy glory doth beseem. (308)
LXXVIII. My soul clings to Thee.
' RULER SUPERNE, there's none butThee, or here or there,' and thus I ever spake,
Fool though I was, there was no difference ! Our Lord: Thou Spotless One,
Who didst
Make me, an outcast wretch, Thine own, my Teacher Thou,
The THOUGHT, that other god exists than Thee the One, my mind shall never THINK !(312)
LXXIX. Old days of ignorance.
BY THOUGHT, by deed, by hearing, or by speech, or by these wretched senses five
I failed in days of old Thy truth to reach;- I, low and foolish one.
I passed not through the fire, my heart burst not with shame.
To Thee, O Father, even yet may I attain ! May I yet dwell with Thee ! (316)
LXXX. Strange command: 'Tarry yet below.'
Me iron hearted and deceitful one, Thine own Thou mad'st; Thy foot's sweet bliss
Filled me with joy; with me Thou didst commingling join. The fire was there and I
Was there: that was which was ! Though this was so that day,
There was in Thee desire for me, in me for Thee;-what ignorance was mine? (320)
Make me, an outcast wretch, Thine own, my Teacher Thou,
The THOUGHT, that other god exists than Thee the One, my mind shall never THINK !(312)
LXXIX. Old days of ignorance.
BY THOUGHT, by deed, by hearing, or by speech, or by these wretched senses five
I failed in days of old Thy truth to reach;- I, low and foolish one.
I passed not through the fire, my heart burst not with shame.
To Thee, O Father, even yet may I attain ! May I yet dwell with Thee ! (316)
LXXX. Strange command: 'Tarry yet below.'
Me iron hearted and deceitful one, Thine own Thou mad'st; Thy foot's sweet bliss
Filled me with joy; with me Thou didst commingling join. The fire was there and I
Was there: that was which was ! Though this was so that day,
There was in Thee desire for me, in me for Thee;-what ignorance was mine? (320)
[iv] Hymn
XXVII- punarchi pathu
THE DECAD OF MYSTIC UNION orTHE NATURE OF RELEASE
I. When shall I reach the
Inaccessible?
The gleaming golden Hill, the flawless Pearl, the Shrine of tender love
Who made me, last of man, His own, in speechless service glad! He Whom
Dark Mal and Brahma baffled yet approach not,- gave Himself, rare Balm!
When shall I dwell in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (4)
II. My soul cries out for Thy rest.
Thy servant I endure not, O my king, upon this earth in mire
Of fivefold sense! In thought adoring Civan as my Lord,
With mind that melts, like sands where waters spring, with cries of jubilee,
When shall I praise, in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (8)
III. When shall I join the happy saints?
While lofty Mal and Ayan fear'd, a hill of fire Who rose, He loveless me
Made His! Ambrosia rare! Amid His saints, whose souls gush out with love,
To hearts' content, my praise outpouring, wreath'd with fragrant flowers,
When shall I lie, in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (12)
IV. His blissful presence.
With Ayan of the Lotus, Mal, and all the rest,- with the Immortals's King,
Speak praises to Him name! The Light surpassing speech and words' intent!
The Nelli's Fruit; Milk, Honey, Balm with sweetness fill'd;- Ambrosia pure.
When shall I clasp, in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (16)
V. Hidden from gods, to me revealed.
To see the foot and crown, that gleam with light, Ayan and Mal, down deep,
Up high, they dug, they flew; but could not see His form! While all this earth
Stood round, my service claimed, made me His own, and bade me come! His love
When shall I praise, in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (20)
VI. When shall I recover the old rapture?
In love He came, and rapture gave in olden days, to me His slave!
And then He left me on this wide vast earth to wander 'wildered!
With floods of gushing tears, and frame with transport thrilled, in joy and love,
When shall I stand, in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (24)
VII. When shall I know Him?
Hard to others' thought, thou'rt fire, water, wind, earth, ether; Him,
Sole One to whom none can compare; in joy beholding, praising loud,
While tears in torrents flow, adoring hand out-stretched, fragrant flower-wreaths
When shall I bring, in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (28)
VIII. The heavenly re-union.
In bliss dissol'd, soul melted utterly, with every gesture meet:
Laughter and tears, homage of hand and lip,- with every mystic dance,-
To see with joyous thrill, that Sacred Form, like ruddy evening sky,
When shall I pass, in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (32)
IX. Parvathi praised as one with Civan.
Sire and Mother of the seven worlds old; Who me, a dog, mad'st Thine;
Thee only Balm for woes of life; Thee wisdom's honey-dripping Gem,
For ever praising,- night and day. Thy beauteous foot with flow'ry wreaths
When shall I deck, in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (36)
X. His eternity.
Thou guard'st, creat'st, destroy'st; 'midst all that fill the spacious heaven
The ELDER Thou, and First, Who knows no eld; Brahman, Who mad'st me Thine;
Thou Infinite! For ever singing, bowing low, Thy foot's fair flower
When shall I clasp, in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (40)
The gleaming golden Hill, the flawless Pearl, the Shrine of tender love
Who made me, last of man, His own, in speechless service glad! He Whom
Dark Mal and Brahma baffled yet approach not,- gave Himself, rare Balm!
When shall I dwell in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (4)
II. My soul cries out for Thy rest.
Thy servant I endure not, O my king, upon this earth in mire
Of fivefold sense! In thought adoring Civan as my Lord,
With mind that melts, like sands where waters spring, with cries of jubilee,
When shall I praise, in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (8)
III. When shall I join the happy saints?
While lofty Mal and Ayan fear'd, a hill of fire Who rose, He loveless me
Made His! Ambrosia rare! Amid His saints, whose souls gush out with love,
To hearts' content, my praise outpouring, wreath'd with fragrant flowers,
When shall I lie, in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (12)
IV. His blissful presence.
With Ayan of the Lotus, Mal, and all the rest,- with the Immortals's King,
Speak praises to Him name! The Light surpassing speech and words' intent!
The Nelli's Fruit; Milk, Honey, Balm with sweetness fill'd;- Ambrosia pure.
When shall I clasp, in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (16)
V. Hidden from gods, to me revealed.
To see the foot and crown, that gleam with light, Ayan and Mal, down deep,
Up high, they dug, they flew; but could not see His form! While all this earth
Stood round, my service claimed, made me His own, and bade me come! His love
When shall I praise, in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (20)
VI. When shall I recover the old rapture?
In love He came, and rapture gave in olden days, to me His slave!
And then He left me on this wide vast earth to wander 'wildered!
With floods of gushing tears, and frame with transport thrilled, in joy and love,
When shall I stand, in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (24)
VII. When shall I know Him?
Hard to others' thought, thou'rt fire, water, wind, earth, ether; Him,
Sole One to whom none can compare; in joy beholding, praising loud,
While tears in torrents flow, adoring hand out-stretched, fragrant flower-wreaths
When shall I bring, in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (28)
VIII. The heavenly re-union.
In bliss dissol'd, soul melted utterly, with every gesture meet:
Laughter and tears, homage of hand and lip,- with every mystic dance,-
To see with joyous thrill, that Sacred Form, like ruddy evening sky,
When shall I pass, in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (32)
IX. Parvathi praised as one with Civan.
Sire and Mother of the seven worlds old; Who me, a dog, mad'st Thine;
Thee only Balm for woes of life; Thee wisdom's honey-dripping Gem,
For ever praising,- night and day. Thy beauteous foot with flow'ry wreaths
When shall I deck, in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (36)
X. His eternity.
Thou guard'st, creat'st, destroy'st; 'midst all that fill the spacious heaven
The ELDER Thou, and First, Who knows no eld; Brahman, Who mad'st me Thine;
Thou Infinite! For ever singing, bowing low, Thy foot's fair flower
When shall I clasp, in MYSTIC UNION JOINED WITH HIM, MY FLAWLESS GEM? (40)
[v]
Like mother, Thou hast
brought me up, I praise !
God, strong to cancel deeds of ours,
Who didst become in truth a Sage, I praise !
King of golden Madura ! (90)
Guru Pearl, in KUdal shining bright !
Dancing in southern Tillai's court,
This day to me precious ambrosia Thou !
Source of the fourfold mystic Scroll that ne'er grows old !
Civan, whose conquering banner is the Bull ! (95)
Thy varied form gleams as the lightning;-Thee I praise !
In me the stony heart Thou softenest.
Guard me, Thou guarded hill of gold !
Ah, give Thy grace to me !
Thou dost create, Thou tost preserve, Thou dost destroy ! (100)
Father, who dost remove all griefs, I praise !
Ruler, I praise ! My King, I praise !
Mount of shining crystal,-praise !
Monarch, to Thee be praise ! Ambrosia,-praise !
Unfailing refuge are Thy fragrant-feet ! (105)
Thee VEdic Sage, I praise ! Spotless One,- praise !
Thee First, I praise ! Wisdom, I praise !
Thou Goal I seek,praise ! Sweet fruition, Thee I praise !
Our Lord, on Whose bright crest the river flows,
Our Master, praise! Understanding,praise ! (110)
God, strong to cancel deeds of ours,
Who didst become in truth a Sage, I praise !
King of golden Madura ! (90)
Guru Pearl, in KUdal shining bright !
Dancing in southern Tillai's court,
This day to me precious ambrosia Thou !
Source of the fourfold mystic Scroll that ne'er grows old !
Civan, whose conquering banner is the Bull ! (95)
Thy varied form gleams as the lightning;-Thee I praise !
In me the stony heart Thou softenest.
Guard me, Thou guarded hill of gold !
Ah, give Thy grace to me !
Thou dost create, Thou tost preserve, Thou dost destroy ! (100)
Father, who dost remove all griefs, I praise !
Ruler, I praise ! My King, I praise !
Mount of shining crystal,-praise !
Monarch, to Thee be praise ! Ambrosia,-praise !
Unfailing refuge are Thy fragrant-feet ! (105)
Thee VEdic Sage, I praise ! Spotless One,- praise !
Thee First, I praise ! Wisdom, I praise !
Thou Goal I seek,praise ! Sweet fruition, Thee I praise !
Our Lord, on Whose bright crest the river flows,
Our Master, praise! Understanding,praise ! (110)
Thou hast beheld the servitude of lowliest me,
O Teacher,-praise ! Minute as atom,-praise !
O Caivan, -praise ! Our Chief, I praise !
Our Sign, I praise ! Virtue, I praise !
ThouWay, I praise ! O Thought, I praise! (115)
Balm, hardly by celestials gained, I praise !
King, easy of access to others, praise !
Monarch in grace, Who savest lest we sink
In hell's hated one-and-twenty rounds, I praise !
Companion,-praise ! My Helper,-praise! (120)
O Bliss of life, I praise ! My Treasure,praisc !
O free from bonds,praisc ! First One,praise !
Father,praise ! Haran,praise !
Thou One, transcending word and understanding,praise !
Yield of the world girt by the extended sea, praise! (125)
Beauty rare, yet easy of access, I praise !
Eye like an azure cloud, I praise !
Abiding Mount of sacred grace, I praise !
Me, too, Thou mad'st a man,Thy twin feet
Thou placed'st on my head, O Warrior,praise ! (130)
Thou dost wipe off all sorrow from adoring hand, praise !
Sea of imperishable rapture, praise ,
Thou dost transcend all forms that pass and come renewed, praise !
First One surpassing all, praise !
Bridegroom of Her with fawnlike eyes, praise ! (135)
Mother of the Immortals in the heavenly land,praise!
Fivefold Thou dost in earth extend,-praise !
Fourfold Thou dost exist in the water,-praise !
Threefold in fire Thou shinest,-praise !
Twofold in the air Thou art all glorious, -praise ! (140)
One in the ether Thou hast sprung forth,praise !
Ambrosia of the troubled mind,praise !
Hard to be approached by gods e'en in a dream,praise !
In waking hour to me a cur Thou gavest grace,praise !
Father, Who dwell'st in Idai-maruthu,praise ! (145)
Thou bearest Gangai on Thy crest, praise !
King in ArUr abiding,praise !
Lord of glorious Tiru-aiyAru,praise !
Our Prince of AnnAmalai,praise !
Sea of ambrosia, filling all the place,- praise ! (150)
Our Father dwelling in Ekambam, praise !
Thou Who in form art half a woman,-praise !
Who dwell'st supreme in Perun-turrai,-praise!
Civan Who dwell'st in Sira-palli,-praise !
None other refuge here I know, -praise ! (155)
Our Dancer in KutRAlam,-praise !
Our King dwelling in GOkazi, praise !
Our Father of IngOy's Mount, praise !
Beauteous One of seemly Paranam, praise !
Idangan Who dwell'st in KadambUr, praise ! (160)
Father, gracious to those that come to Thee, praise !
Beneath the Itti tree to six,
King, Thou wert gracious, and to th' elephant,-praise !
Civan, Lord of the southern land,praise !
King of our country folk,-praise ! (165)
Thou wert gracious to the litter of the boar,-praise !
Lord of glorious Kailai's Mountpraise !
Father, Who grants us grace,-praise !
King, Who our darkness dissipates,-praise !
I Thy slave languish all alone,-praise ! (170)
In grace remove my guile,-praise !
In grace say to me ' Fear not,-Ôpraise!
Poison became ambrosis by Thy love,-praise !
Father,-praise ! Guru,-praise !
Eternal,-praise ! Pure One,-praise! (175)
Brother,-praise ! Existent One,-praise!
O Great One,-praise ! O Lord,-praise !
O Rare One,-praise ! O Pure One,-praise !
Glorious Path of Vedic sages,-praise !
I make my plaint,nor can endure, O First One,-praise ! (180)
Kinsman,-praise ! Life,-praise !
Glory,-praise ! Bliss,-praise !
O Cloud,-praise ! O Bridegroom, praise !
Spouse of Her whose feet are soft,-praise !
I, a cur, Thy slave am perplexed,-praise ! (185)
Our Master Thou, all dazzling bright,-praise !
Eye apprehending forms diverse,-praise !
King, dwelling in the circling, sacred town, I praise !
Lord of the mountain land,-praise !
Thou in Whose locks is the crescent moon,-praise ! (190)
Blessed Lord of the sacred Eagle-mount,-praise !
Aran of hilly PUvanam,-praise !
Formless, in form revealed Thou art,-praise !
Mountain of mercy ever nigh,-praise !
Light transcending utmost bound,-praise ! (195)
Clearness, hard to understand,-praise !
Ray of the flawless Gem, praise !
Loving to those Thou mak'et Thine own,-praise!
Ambrosial grace that satiates not,-praise !
Our Lord, the bearer of a thousand names,-praise ! (200)
Thou Whose garland is the TAli-arrugu,-praise !
Dancer in light expanding far,-praise !
O Beauteous with the santhal wood perfume,-praise !
Bliss, hard for thought to reach,-praise !
On Mandira's mighty mount Thou dwell'st,-praise ! (205)
Thou Who dost undertake to save us,-praise !
Thou Who in grace didst give the tiger's dug to th' antelope,-praise !
Thou Who didst walk upon the billowy sea,-praise!
I hou didst give grace that day to the black bird,-praise !
Thou didst appear by sense discerned,-
O Teacher,-praise ! Minute as atom,-praise !
O Caivan, -praise ! Our Chief, I praise !
Our Sign, I praise ! Virtue, I praise !
ThouWay, I praise ! O Thought, I praise! (115)
Balm, hardly by celestials gained, I praise !
King, easy of access to others, praise !
Monarch in grace, Who savest lest we sink
In hell's hated one-and-twenty rounds, I praise !
Companion,-praise ! My Helper,-praise! (120)
O Bliss of life, I praise ! My Treasure,praisc !
O free from bonds,praisc ! First One,praise !
Father,praise ! Haran,praise !
Thou One, transcending word and understanding,praise !
Yield of the world girt by the extended sea, praise! (125)
Beauty rare, yet easy of access, I praise !
Eye like an azure cloud, I praise !
Abiding Mount of sacred grace, I praise !
Me, too, Thou mad'st a man,Thy twin feet
Thou placed'st on my head, O Warrior,praise ! (130)
Thou dost wipe off all sorrow from adoring hand, praise !
Sea of imperishable rapture, praise ,
Thou dost transcend all forms that pass and come renewed, praise !
First One surpassing all, praise !
Bridegroom of Her with fawnlike eyes, praise ! (135)
Mother of the Immortals in the heavenly land,praise!
Fivefold Thou dost in earth extend,-praise !
Fourfold Thou dost exist in the water,-praise !
Threefold in fire Thou shinest,-praise !
Twofold in the air Thou art all glorious, -praise ! (140)
One in the ether Thou hast sprung forth,praise !
Ambrosia of the troubled mind,praise !
Hard to be approached by gods e'en in a dream,praise !
In waking hour to me a cur Thou gavest grace,praise !
Father, Who dwell'st in Idai-maruthu,praise ! (145)
Thou bearest Gangai on Thy crest, praise !
King in ArUr abiding,praise !
Lord of glorious Tiru-aiyAru,praise !
Our Prince of AnnAmalai,praise !
Sea of ambrosia, filling all the place,- praise ! (150)
Our Father dwelling in Ekambam, praise !
Thou Who in form art half a woman,-praise !
Who dwell'st supreme in Perun-turrai,-praise!
Civan Who dwell'st in Sira-palli,-praise !
None other refuge here I know, -praise ! (155)
Our Dancer in KutRAlam,-praise !
Our King dwelling in GOkazi, praise !
Our Father of IngOy's Mount, praise !
Beauteous One of seemly Paranam, praise !
Idangan Who dwell'st in KadambUr, praise ! (160)
Father, gracious to those that come to Thee, praise !
Beneath the Itti tree to six,
King, Thou wert gracious, and to th' elephant,-praise !
Civan, Lord of the southern land,praise !
King of our country folk,-praise ! (165)
Thou wert gracious to the litter of the boar,-praise !
Lord of glorious Kailai's Mountpraise !
Father, Who grants us grace,-praise !
King, Who our darkness dissipates,-praise !
I Thy slave languish all alone,-praise ! (170)
In grace remove my guile,-praise !
In grace say to me ' Fear not,-Ôpraise!
Poison became ambrosis by Thy love,-praise !
Father,-praise ! Guru,-praise !
Eternal,-praise ! Pure One,-praise! (175)
Brother,-praise ! Existent One,-praise!
O Great One,-praise ! O Lord,-praise !
O Rare One,-praise ! O Pure One,-praise !
Glorious Path of Vedic sages,-praise !
I make my plaint,nor can endure, O First One,-praise ! (180)
Kinsman,-praise ! Life,-praise !
Glory,-praise ! Bliss,-praise !
O Cloud,-praise ! O Bridegroom, praise !
Spouse of Her whose feet are soft,-praise !
I, a cur, Thy slave am perplexed,-praise ! (185)
Our Master Thou, all dazzling bright,-praise !
Eye apprehending forms diverse,-praise !
King, dwelling in the circling, sacred town, I praise !
Lord of the mountain land,-praise !
Thou in Whose locks is the crescent moon,-praise ! (190)
Blessed Lord of the sacred Eagle-mount,-praise !
Aran of hilly PUvanam,-praise !
Formless, in form revealed Thou art,-praise !
Mountain of mercy ever nigh,-praise !
Light transcending utmost bound,-praise ! (195)
Clearness, hard to understand,-praise !
Ray of the flawless Gem, praise !
Loving to those Thou mak'et Thine own,-praise!
Ambrosial grace that satiates not,-praise !
Our Lord, the bearer of a thousand names,-praise ! (200)
Thou Whose garland is the TAli-arrugu,-praise !
Dancer in light expanding far,-praise !
O Beauteous with the santhal wood perfume,-praise !
Bliss, hard for thought to reach,-praise !
On Mandira's mighty mount Thou dwell'st,-praise ! (205)
Thou Who dost undertake to save us,-praise !
Thou Who in grace didst give the tiger's dug to th' antelope,-praise !
Thou Who didst walk upon the billowy sea,-praise!
I hou didst give grace that day to the black bird,-praise !
Thou didst appear by sense discerned,-
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