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Sunday, 3 July 2016

NOBLE NATURE: "THE STORY OF A 1000-YEAR PINE" BY ENOS A MILLS


2016-27  Noble Nature: "The Story of a 1000-year Pine" by Enos A Mills


Enos Abijah Mills [1870-1922] was an American naturalist and homesteader. He was
Enos A Mills [1870-1922]
the 
main figure behind the creation of Rocky Mountain National ParkMills was born in Pleasanton, Kansas, but moved to Colorado at the age of 14. He built his homestead near Longs Peak, Colorado at the age of 15. At 15, he made his first ascent of the 14,255-foot Longs Peak. Over the course of his life, he made more than 300 trips by himself and as a guide.       In 1889, Mills met the famed naturalist John Muir and from then on, dedicated his life to conservation activism, lecturing, and writing. He trained many nature guides at his homestead, who in turn, guided many more up Longs Peak neighborhood. Mills also led the fight successfully to preserve the area around Longs Peak as a national park. Congress established Rocky Mountain National Park in 1915 and Mills was called the "Father of the Rocky Mountain National Park".

Mills: "Father of Rocky Mountain National Park"[1915]

Book: "The Story of A Thousand-Year Pine" [1914]

The peculiar charm and fascination that trees exert over many people I had always felt from childhood, but it was that great nature-lover, John Muir, who first showed me how and where to learn their language. 
Few trees, however, ever held for me such an attraction as did a gigantic and venerable yellow pine which I discovered one autumn day several years ago while exploring the southern Rockies...
Sunset in Old Pine land
As I came upon it one evening just as the sun was setting over that mysterious tableland, its character and heroic proportions made an impression upon me that I shall never forget, and which familiar acquaintance only served to deepen while it yet lived... 
Many a time I returned to build my camp-fire by it and have a day or a night in its solitary and noble company. I learned afterwards that it had been given the name "Old Pine," and it certainly had an impressiveness quite compatible with the age and dignity which go with a thousand years of life.
When, one day, the sawmill-man at Mancos wrote, "Come, we are about to log your old pine," I started at once, regretting that a thing which seemed to me so human, as well as so noble, must be killed.
A grand and impressive tree he was. Never have I seen so much individuality, so much character, in a tree. Although lightning had given him a bald crown, he was still a healthy giant, and was waving evergreen banners more than one hundred and fifteen feet above the earth. His massive trunk, eight feet in diameter on a level with my breast, was covered with a thick, rough, golden-brown bark which was broken into irregular plates. Several of his arms were bent and broken. Altogether, he presented a timeworn but heroic appearance.


Baby Tree - Tiny Shadow
It is almost a marvel that trees should live to become the oldest of living things. Fastened in one place, their struggle is incessant and severe. From the moment a baby tree is born—from the instant it casts its tiny shadow upon the ground—until death, it is in danger from insects and animals. It cannot move to avoid danger. It cannot run away to escape enemies. Fixed in one spot, almost helpless, it must endure flood and drought, fire and storm, insects and earthquakes, or die.
Trees, like people, struggle for existence, and an aged tree, like an aged person, has not only a striking appearance, but an interesting biography. I have read the autobiographies of many century-old trees, and have found their life-stories strange and impressive. The yearly growth, or annual ring of wood with which trees envelop themselves, is embossed with so many of their experiences that this annual ring of growth literally forms an autobiographic diary of the tree's life. I wanted to read Old Pine's autobiography. 


A veteran pine that had stood on the southern Rockies and struggled and
 Veteran Pine
triumphed through the changing seasons of hundreds of years must contain a rare life-story. From his stand between the Mesa and the pine-plumed mountain, he had seen the panorama of the seasons and many a strange pageant; he had beheld what scenes of animal and human strife, what storms and convulsions of nature! Many a wondrous secret he had locked within his tree soul. 
Nature matures a million conifer seeds for each one she chooses for growth, so we can only speculate as to the selection of the seed from which sprung this storied pine. It may be that the cone in which it matured was crushed into the earth by the hoof of a passing deer. It may have been hidden by a jay; or, as is more likely, it may have grown from one of the uneaten cones which a Douglas squirrel had buried for winter food. 
Douglas Squirrel 
Douglas squirrels are the principal nurserymen for all the Western pineries. Each autumn they harvest a heavy percentage of the cone crop and bury it for winter. The seeds in the uneaten cones germinate, and each year countless thousands of conifers grow from the seeds planted by these squirrels. 
It may be that the seed from which Old Pine burst had been planted by an ancient ancestor of the protesting Douglas who was in possession, or this seed may have been in a cone which simply bounded or blew into a hole, where the seed found sufficient mould and moisture to give it a start in life.


Death-blows to Old Pine
...Two loggers swung their axes. At the first blow a Douglas squirrel came out of a hole at the base of a dead limb near the top of the tree and made an aggressive claim of ownership, setting up a vociferous protest against the cutting. As his voice was unheeded, he came scolding down the tree, jumped off one of the lower limbs, and took refuge in a young pine that stood near by. From time to time he came out on the top of the limb nearest to us, and, with a wry face, fierce whiskers, and violent gestures, directed a torrent of abuse at the axemen who were delivering death-blows to Old Pine.
I carefully examined the base of his stump, and in it I found 1047 rings of growth! He had lived through a thousand and forty-seven memorable years. As he was cut down in 1903, his birth probably occurred in 856.
Annual Rings of Growth of a Tree
In looking over the rings of growth, I found that a few of them were much thicker than the others; and these thick rings, or coats of wood, tell of favorable seasons. There were also a few extremely thin rings of growth. In places two and even three of these were together. These were the result of unfavorable seasons,—of drought or cold. The rings of trees also show healed wounds, and tell of burns, bites, and bruises, of torn bark and broken arms. 
Old Pine not only received injuries in his early years, but from time to time throughout his life. The somewhat kinked condition of several of the rings of growth, beginning with the twentieth, shows that at the age of twenty he sustained an injury which resulted in a severe curvature of the spine, and that for some years he was somewhat stooped. However, after a few years he straightened up with youthful vitality and seemed to outgrow and forget the experience.
A century of tranquil life followed, and during these years the rapid growth tells of good seasons as well as good soil. This rapid growth also shows that there could not have been any crowding neighbors to share the sun and the soil. The tree had grown evenly in all quarters, and the pith of the tree was in the centre. But had one tree grown close, on that quarter the old pine would have grown slower than the others and would have been thinner, and the pith would thus have been away from the tree's centre.
When the old pine was just completing his one hundred and thirty-fifth ring of growth, he met with an accident which I can account for only by assuming that a large tree that grew several yards away blew over, and in falling, stabbed him in the side with two dead limbs. His bark was broken and torn, but this healed in due time. 
A year or two later some ants and borers began excavating their deadly winding ways in the old pine. They probably started to work in one of the places injured by the falling tree. They must have had some advantage, or else something must have happened to the nuthatches and chickadees that year, for, despite the vigilance of these birds, both the borers and the ants succeeded in establishing colonies that threatened injury and possibly death.
Chief Surgeon of Pineries - Texas Woodpecker
Fortunately relief came. One day the chief surgeon of all the Southwestern pineries came along. This surgeon was the Texas woodpecker. He probably did not long explore the ridges and little furrows of the bark before he discovered the wound or heard these hidden insects working. After a brief examination, holding his ear to the bark for a moment to get the location of the tree's deadly foe beneath, he was ready to act. He made two successful operations. 
These not only required him to cut deeply into the old pine and take out the borers, but he may also have had to come back from time to time to dress the wounds by devouring the ant-colonies which may have persisted in taking possession of them. The wounds finally healed, and only the splitting of the affected parts revealed these records, all filled with pitch and preserved for nearly nine hundred years.
The oldest, largest portion of a tree is the short section immediately above the ground, and, as this lower section is the most exposed to accidents or to injuries from enemies, it generally bears evidence of having suffered the most. Within its scroll are usually found the most extensive and interesting autobiographical impressions.
It is doubtful if there is any portion of the earth upon which there are so many deadly struggles as upon the earth around the trunk of a tree. Upon this small arena there are battles fierce and wild; here nature is "red in tooth and claw." When a tree is small and tender, countless insects come to feed upon it. Birds come to it to devour these insects. Around the tree are daily almost merciless fights for existence. 
Mice Rats and Rabbits
These death-struggles occur not only in the daytime, but in the night. Mice, rats, and rabbits destroy millions of young trees. These bold animals often flay baby trees in the daylight, and while at their deadly feast many a time have they been surprised by hawks, and then they are at a banquet where they themselves are eaten. The owl, the faithful nightwatchman of trees, often swoops down at night, and as a result some little tree is splashed with the blood of the very animal that came to feed upon it.
The lower section of Old Pine's trunk contained records which I found interesting. One of these in particular aroused my imagination. I was sawing off a section of this lower portion when the saw, with a buzz-z-z-z, suddenly jumped. The object struck was harder than the saw. I wondered what it could be, and, cutting the wood carefully away, laid bare a flint arrowhead. Close to this one I found another, and then with care I counted the rings of growth to find out the year that these had wounded Old Pine. The outer ring which these arrowheads had pierced was the six hundred and thirtieth, so that the year of this occurrence was 1486.
The year that Columbus discovered America, Old Pine was a handsome giant with a round head held more than one hundred feet above the earth. He was six hundred and thirty-six years old, and with the coming of the Spanish adventurers his lower trunk was given new events to record. The year 1540 was a particularly memorable one for him. This year brought the first horses and bearded men into the drama which was played around him. This year, for the first time, he felt the edge of steel and the tortures of fire. 
From time to time in the old pine's record, I came across what seemed to be indications of an earthquake shock. During 1859 some one made an axe-mark on the old pine that may have been intended for a trail-blaze, and during the same year another fire badly burned and scarred his ankle. I wonder if some prospectors came this way in 1859 and made camp by him.
Another record of man's visits to the tree was made in the summer of 1881, when I think a hunting or outing party may have camped near here and amused themselves by shooting at a mark on Old Pine's ankle. Several modern rifle-bullets were found embedded in the wood around or just beneath a blaze which was made on the tree the same year in which the bullets had entered it. As both these marks were made during the year 1881, it is at least possible that this year the old pine was used as the background for a target during a shooting contest.
Douglas Squirrel with a Pine Cone
While I was working over the old pine, a Douglas squirrel who lived near by used every day to stop in his busy harvesting of pine-cones to look on and scold me. As I watched him placing his cones in a hole in the ground under the pine-needles, I often wondered if one of his buried cones would remain there uneaten to germinate and expand ever green into the air, and become a noble giant to live as long and as useful as "Old Pine". 



 Wild Life on the Rockies: Enos A Mills: [Click Here]

"The Story of a 1000-year Pine" forms the Second Chapter of the book "Wild Life on the Rockies"








Sunday, 26 June 2016

LEIGH HUNT: "ABOU BEN ADHEM" AND "THE PLATE OF GOLD"


2015-26  Leigh Hunt: "Abou Ben Adhem" and "The Plate of Gold" 


Leigh Hunt [1784-1859]

He was the son of a clergyman from the West Indies. Like Lamb and Coleridge, he was educated at Christ’s Hospital in London. He began writing poetry while still a boy. 

At the age of 24, he joined his brother in founding a weekly newspaper, the “Examiner.” During the thirteen years for which he contributed to this paper he exerted a wholesome influence in journalism, raising the tone of the press, showing great independence and tolerance, and fighting vigorously for liberal principles.  

Hunt’s poetry is pretty, fanciful, and musical, but, with the exception of one or two pieces, is now little read. Among his familiar essays, there are many little masterpieces, suffused with his cheerful optimistic spirit, and expressed exquisitely. 

“No man,” says James Russell Lowell, “has ever understood the delicacies and luxuries of language better than he; and his thoughts often have all the rounded grace and shifting luster of a dove’s neck…. He was as pure-minded a man as ever lived, and a critic whose subtlety of discrimination and whose soundness of judgment, supported as it was on a broad basis of truly liberal scholarship, have hardly yet won fitting appreciation.”

“Abou Ben Adhem” and the "The Plate of Gold" are among the best known of his works:











































YouTube Video: Abou Ben Adhem by Leigh Hunt [Click Here]









The Plate Of Gold


One day there fell in great Benares' temple-court
A wondrous plate of gold, whereon these words were writ;
'To him who loveth best, a gift from Heaven.'

Thereat 

The priests made proclamation: 'At the midday hour, Each day, let those assemble who for virtue deem their right to Heaven's gift the best; and we will hear the deeds of mercy done, and so adjudge.' The news ran swift as light, and soon from every quarter came nobles and munshis, hermits, scholars, holy men, and all renowned for gracious or for splendid deeds, meanwhile the priests in solemn council sat and heard what each had done to merit best the gift of Heaven. So for a year the claimants came and went.
At last, 
after a patient weighing of the worth of all, 
the priests bestowed the plate of gold on one who seemed, 
the largest lover of the race - whose whole estate, 
within the year had been parted among the poor. 
This man, all trembling with his joy, advanced to take 
the golden plate-when lo! at his finger's first touch 
it changed to basest lead! All stood aghast; but when 
the hapless claimant dropt it clanging on the floor, 
Heaven's guerdon was again transformed to shining gold. 
So for another twelve month sat he priests and judged. 
Thrice they awarded-thrice did Heaven refuse the gift. 
Meanwhile a host of poor, maimed beggars in the street 
lay all about the temple gate, in hope to move 
that love whereby each claimant hoped to win the gift 
and well for them it was (if gold be charity), 
for every pilgrim to the temple gate praised God. 
that love might thus approve itself before the test, 
and so coins rained freely in the outstretched hands; 
but none of those who gave, so much as turned to look 
into the poor sad eyes of them that begged. 
And now 
The second year had almost passed, but still the plate 
of gold, by whomsoever touched was turned to lead. 
At length there came a simple peasant-not aware
of that strange contest for the gift of God-to pay
a vow within the temple. As he passed along
the line of shrivelled beggars, all his soul was moved
within him to sweet pity, and the tears well up
and trembled in his eyes. 
Now by the temple gate
there lay a poor, sore creature, blind, and shunned by all;
but when the peasant came, and saw the sightless face
and trembling, maimed hands he could not pass, but knelt,
and took both palms in his, and softly said:
'O thou,
my brother! bear the trouble bravely. God is good.'
 

The he arose and walked straightway across the court, 
and entered where they wrangled of their deeds of love 
before the priests.
A while he listened sadly; then 
had turned away; but something moved the priest who held 
the plate of gold to beckon to the peasant. So 
he came, not understanding and obeyed, and stretched 
his hand and took the sacred vessel. Lo! it shone 
with thrice its former lustre, and amazed them all! 
'Son', cried the priest, 'rejoice, the gift of God is thine.
Thou lovest best!' And all made answer, 'It is well.' 

And, one by one, departed. But the peasant knelt
and prayed, bowing his head above the golden plate;
while o'er his soul like morning streamed the love of God.




Sunday, 19 June 2016

JAMES RUSSELL LOWELL: "TRUE FREEDOM" AND "YUSSOUF" THE GOOD

2016-25  James Russell Lowell: "True Freedom" and "Yussouf", the Good


James Russell Lowell [1819-1891]
James Russell Lowell [1819-1891] 

He was an American Romantic poet, critic, editor, and diplomat. He is associated with the Fireside Poets, a group of New England writers who were among the first American poets who rivaled the popularity of British poets. These poets usually used conventional forms and meters in their poetry, making them suitable for families entertaining at their fireside. Lowell believed that the poet played an important role as a prophet and critic of society. He used poetry for reform, particularly in abolitionism. Here are two gems from his great collection: "Freedom" and "Yussouf".  Enjoy!




Freedom

Men! whose boast it is that ye
Come of fathers brave and free;
If there breathe on earth a slave,
Are ye truly free and brave?
Are ye not base slaves indeed,
Men unworthy to be freed,
If ye do not feel the chain,
When it works a brother's pain?


Is true freedom but to break
Fetters for our own dear sake,
And, with leathern hearts forget
That we owe mankind a debt?

No! true freedom is to share
All the chains our brothers wear,
And with hand and heart to be
Earnest to make others free.


They are slaves who fear to speak
For the fallen and the weak;
They are slaves, who will not choose
Hatred, scoffing, and abuse,
Rather than, in silence, shrink
From the truth they needs must think;
They are slaves, who dare not be
In the right with two or three.







Yussouf

A STRANGER came one night to Yussouf’s tent,
Saying, “Behold one outcast and in dread,
Against whose life the bow of power is bent,
Who flies, and hath not where to lay his head;
I come to thee for shelter and for food,
To Yussouf, called through all our tribes ‘The Good.’”

“This tent is mine,” said Yussouf, “but no more
Than it is God’s; come in, and be at peace;
Freely shalt thou partake of all my store
As I of his who buildeth over these
Our tents his glorious roof of night and day,
And at whose door none ever yet heard Nay.”

So Yussouf entertained his guest that night,
And, waking him ere day, said: “Here is gold,
My swiftest horse is saddled for thy flight,
Depart before the prying day grow bold.”
As one lamp lights another, nor grows less,
So nobleness enkindleth nobleness.

That inward light the stranger’s face made grand,
Which shines from all self-conquest; kneeling low,
He bowed his forehead upon Yussouf’s hand,
Sobbing: “O Sheik, I cannot leave thee so;
I will repay thee; all this thou hast done
Unto that Ibrahim who slew thy son!”

“Take thrice the gold,” said Yussouf, “for with thee

Into the desert, never to return,
My one black thought shall ride away from me;
First-born, for whom by day and night I yearn,
Balanced and just are all of God’s decrees;
Thou art avenged, my first-born, sleep in peace!”







Sunday, 12 June 2016

THIRUVAIMOZHI - NAMMAZHWAR: ADVICE TO THE WORLD

2016-24  Thiruvaimozhi - NammazhwarAdvice to the World


Sri Nammazhwar - SriRangam
      Most of the verses of Nammazhwar flow out of his love and divine consciousness where there is no awareness of the external world. Some of them are directly addressed to the Lord. In some [as seen below], the Azhwar addresses mankind and gives advice.

    திருவாய் மொழி - முதல் பத்து (இரண்டாம் திருமொழி)
    உலகிற்கு உபதேசம்   ADVICE TO THE WORLD [2802-2812]


    2802
    வீடுமின் முற்றவும்,  வீடு செய்து உம் உயிர்,
    வீடு உடையானிடை,  வீடு செய்ம்மினே
    (1)

    2802. Give up all the desires 

    that you have for earthly things.
    Surrender your life to the god, the lord of moksha
    and that will take you to moksha.

    2803 மின்னின் நிலை இல,  மன் உயிர் ஆக்கைகள்,
    என்னும் இடத்து இறை,   
    உன்னுமின் நீரே
    (2)

    2803. Our earthly bodies will go away 

    from the earth one day.
    They are like lightning 
    and they come and go in a second.
    If you know this 
    you will only think of the everlasting god. 

    2804 நீர் நுமது என்று இவை,  வேர்முதல் மாய்த்து இறை,
    சேர்மின் உயிர்க்கு அதன்,   
    நேர் நிறை இல்லே.
    (3)

    2804. Give up utterly any desire 

    that is for yourself or the things you own. 
    Join the god and worship him.
    There is nothing equal or higher than the god in life. 

    2805 இல்லதும் உள்ளதும்,  அல்லது அவன் உரு,
    எல்லை இல் அந் நலம்,   
    புல்கு பற்று அற்றே.
    (4)

    2805. The things that are in the world

    and the things that are not in the world are all his forms.. 
    Give up your desires, 
    grasp the wonderful, matchless form of the god
    and worship him. 

    2806 அற்றது பற்று எனில்,  உற்றது வீடு உயிர்,
    செற்ற அது மன் உறில்,  
    அற்று இறை பற்றே.
    (5)

    2806. If one gives up desire for worldly things

    he will go to moksha.
    The only help to reach moksha 
    is the desire to join and be one with the god.

    2807 பற்று இலன் ஈசனும், முற்றவும் நின்றனன்,
    பற்று இலையாய் அவன்,   
    முற்றில் அடங்கே.
    (6)

    2807. The god has no desire

    and he is in all things in the world.
    There is nothing without him.
    O my soul! give up all your desires,
    approach him and become one with him. 

    2808 அடங்கு எழில் சம்பத்து , அடங்கக் கண்டு ஈசன்,
    அடங்கு எழில் அஃது என்று,   
    அடங்குக உள்ளே.
    (7)

    2808. You should understand 

    that all the things in the world are contained in the god.
    Realize that you yourself are of those things
    and join the god yourself also. 

    2809 உள்ளம் உரை செயல்,  உள்ள இம் மூன்றையும்,
    உள்ளிக் கெடுத்து இறை,   
    உள்ளில் ஒடுங்கே.
    (8)

    2809. Remove any desire from your mind.

    Remove any desire that you want to say something. 
    Remove any desire that you want to do something. 
    Join the god and become one with him. 

    2810 ஒடுங்க அவன்கண்,  ஒடுங்கலும் எல்லாம்,
    விடும் பின்னும் ஆக்கை ,  
    விடும்பொழுது எண்ணே.
    (9)

    2810. If you only think of god always in this world,

    all your desires will leave you.
    You should live in this world 
    thinking only of the time you will join him
    and the time your body will leave this world.

    2811 எண் பெருக்கு அந் நலத்து,  ஒண் பொருள் ஈறு இல,
    வண் புகழ் நாரணன், 
    திண் கழல் சேரே.
    (10)

    2811. Souls are countless. 

    Their knowledge has no limit.
    They shine as part of the god.
    They will join the strong feet 
    of the famous god Naraṇan.

    2812 சேர்த்தடத் தென் குரு, கூர்ச் சடகோபன் சொல்,
    சீர்த் தொடை ஆயிரத்து,   
    ஓர்த்த இப் பத்தே.
    (11)

    2812. Saḍagopan of southern Thirukuruhur 

    surrounded by beautiful ponds filled with water
    composed a thousand pasurams.
    These are ten wonderful pasurams among those thousand. 


YouTube Audio: Kovil Thiruvaimozhi 2 with meaning: [Click Here]



YouTube Video: Thiruvaimozhi Saaram: Velukkudi Krishnan [Click Here]











Sunday, 5 June 2016

THIRUVAIMOZHI - NAMMAZHWAR: ADVICE TO THE SELF

2016-23  Thiruvaimozhi - Nammazhwar: Advice to the Self 

MaduraKavi - Nammazhwar - Nadamuni
[The Vedas and the Upanishads are the ultimate source of all our spiritual and philosophical knowledge. The Nalayira Divya Prabandham  of the Azhwars  present the jnana of all  these hallowed works of our tradition in Tamil in a melodious, inspired and easy to assimilate form. They are the combined works of the twelve Azhwars.

Tradition has it that all these works were brought back to us through Nammazhwar who appeared before Nathamuni to recite all the Nalayiram for him to compile. Hence he is hailed as "he who presented the substance of the Vedas in Tamil" and he who sang the 4000 Divya Prabhandams in praise of the Lord".

Nammazhwar was born in Thirukurugur immediately after the birth of kaliyuga. Historically he is placed at 8th century A.D. Thirukurugur is called as "Azhwar Thiru Nagari" to mark his Avathara there.

The Azhwar was born by the divine grace of "Thirukurungudi Nambi" and was named "Maran" by his parents. The child was unusual in many ways. He refused to take milk, did not respond to the people around but continued to live without any sustenance under a tamarind tree in the temple. He continued to sit there in padmasana, in divine contemplation for sixteen years.

The Azhwar gives details about his life in various verses. He mentions that Lord Krishna was food and water and everything necessary to him. He meditated at His holy feet, he had no interest in pleasures of the senses and he could not tolerate mundane life and that is why he kept his eyes closed. His mind dwelt on the Lord all the time.

Once Nammazhwar woke up from his trance, he started singing his verses on the Lord. It is believed that the Azhwar lived on the earth in the same place for 32 years. The works of Nammazhwar, which form part of Nalayira Divya Prabhandham, are Thiruviruttam - 100 verses, Thiruvasiriyam - 7 verses, Periya Thiruvandhadhi - 87 verses and Thiruvaimozhi - 1102 verses. They are believed to be the substance of the four Vedas.

In Thiruvirutham, the Azhwar maintains that he finds mundane life in this world unbearable. In Thiruvasiriyam, he describes and enjoys the beauty of the Lord. In Periya Thiruvandhadhi, he cries out to the Lord to take him in his fold. In Thiruvaimozhi, he enjoys the Lord, tells us the way towards Him and concludes with his "Moksha Anubhavam".

Swami Desikan says that Thiruvaimozhi makes those parts of the Vedas which are intricate, easy to understand. The title Thiruvaimozhi was given by the Lord Himself when he came before Nammazhwar to take him to His abode. In fact the Lord addressed the Azhwar as Nammazhwar showing that he was very special to Him.


Most of the verses of Nammazhwar flow out of his love and divine consciousness where there is no awareness of the external world. Some of them are directly addressed to the Lord. In some, the Azhwar addresses mankind and gives advice.] 


 Kovil Thiruvaimozhi


    திருவாய் மொழி - முதல் பத்து (முதல் திருமொழி, 2791-2801)-
    ஆத்ம உபதேசம்
           ADVICE TO THE SELF [2791-2801]


    2791
    உயர்வு அற உயர் நலம் உடையவன் எவன்? அவன்
    மயர்வு அற மதி நலம் அருளினன் எவன்? அவன்
    அயர்வு அறும் அமரர்கள் அதிபதி எவன்? அவன்
    துயர் அறு சுடர் அடி தொழுது எழு என் மனனே
    (1)

    2791. O my heart! 

    He is a matchless god.
    He has unlimited goodness. 
    He gave me abundant knowledge to remove my ignorance.
    He is the god of the gods in the sky
    and he never grows tired of protecting the world. 
    Worship his shining feet that take away all sorrows.

    2792 மனன் அகம் மலம் அற மலர்மிசை எழுதரும்
    மனன் உணர்வு அளவு இலன் பொறி உணர்வு அவை இலன்
      இனன் உணர் முழு நலம் எதிர் நிகழ் கழிவினும்
        இனன் இலன் எனன் உயிர் மிகுநரை இலனே (2)

    2792. He removes the faults in your mind. 

    He keeps Brahma on the lotus on his chest.
    There is no limit to what he can think.
    He is not attracted by any feelings of the senses.
    Whatever happens does not bother him. 
    He is in my soul and he is ageless. 

    2793 இலன் அது உடையன் இது என நினைவு அரியவன்
    நிலனிடை விசும்பிடை உருவினன் அருவினன்
    புலனொடு புலன் அலன் ஒழிவு இலன் பரந்த
    அந்
    நலன் உடை ஒருவனை நணுகினம் நாமே
    (3)

    2793. No one knows 

    what he has and what he does not have.
    The earth and sky are his forms.
    He is formless.
    He is the senses and he is not the senses.
    He is endless. 
    He is omnipresent.
    He is all goodness. He is unique.
    I approached and joined him.

    2794 நாம் அவன் இவன் உவன் அவள் இவள் உவள் எவள்
    தாம் அவர் இவர் உவர் அது இது உது எது
    வீம் அவை இவை உவை அவை நலம் தீங்கு
    அவை
    ஆம் அவை ஆயவை ஆய்நின்ற அவரே
    (4)

    2794. He is us. 

    He is this man, that man and the man over there.
    He is this woman, that woman and the woman over there.
    Who is he?
    He is our own. He is this one, He is that one. 
    He is this and he is that. 
    He is the thing over there, and he is what.
    He is these, those and those over there. 
    He is good and evil.
    He is omnipresent and he is those things and these things. 

    2795 அவரவர் தமதமது அறிவு அறி வகைவகை
    அவரவர் இறையவர் என அடி அடைவர்கள்
      அவரவர் இறையவர் குறைவு இலர் இறையவர்
        அவரவர் விதிவழி அடைய நின்றனரே (5)

    2795. People think as they wish,

    "This one is my god and that one is my god."
    They will reach the feet of the god they choose.
    The god they worship 
    will give them all things that they want.
    They will reach the gods according to their fate.

    2796 நின்றனர் இருந்தனர் கிடந்தனர் திரிந்தனர்
    நின்றிலர் இருந்திலர் கிடந்திலர் திரிந்திலர்
    என்றும் ஓர் இயல்வினர் என நினைவு அரியவர்  
     
    என்றும் ஓர் இயல்வொடு நின்ற எம் திடரே
    (6)

    2796. He stands, sits, lies and wanders.

    He does not stand, does not sit, does not lie and does not wander.
    No one knows what his nature is
    but he has only one nature and he is the mighty god.

    2797 திட விசும்பு எரி வளி நீர் நிலம் இவைமிசைப்
    படர் பொருள் முழுவதும் ஆய் அவைஅவைதொறும்
      உடல்மிசை உயிர் எனக் கரந்து எங்கும் பரந்துளன்
        சுடர் மிகு சுருதியுள் இவை உண்ட சுரனே (7)

    2797. He is in the wide sky, the strong wind, water and earth

    and he is in all the things in the world. 
    He hides himself in the bodies and lives of all creatures
    and he is spread everywhere.
    He is the shining god of the world and he is the Vedas, 
    and he swallowed all the worlds. 

    2798 சுரர் அறிவு அரு நிலை விண் முதல் முழுவதும்
    வரன் முதலாய் அவை முழுது உண்ட பரபரன்
    புரம் ஒரு மூன்று எரித்து அமரர்க்கும் அறிவியந்து  
      அரன் அயன் என உலகு அழித்து அமைத்து உளனே (8)

    2798. He is the highest lord 

    and he swallowed all the worlds 
    and the sky where the gods are.
    He burned the three forts of his enemies.
    Gods wonder about his nature.
    He is Shiva and Brahma 
    and he creates and destroys the world.

    2799 உளன் எனில் உளன் அவன் உருவம் இவ் உருவுகள்
    உளன் அலன் எனில் அவன் அருவம் இவ் அருவுகள்
    உளன் என இலன் என இவை குணம் உடைமையில் 

      உளன் இரு தகைமையொடு ஒழிவு இலன் பரந்தே (9)

    2799. If one believes he exists, he exists.

    If one believes he has a form, he does. 
    If one believes he has no form, he has none.
    He has both natures, "he is and he is not," and he is omnipresent.

    2800 பரந்த தண் பரவையுள் நீர்தொறும் பரந்துளன்
    பரந்த அண்டம் இது என நிலம் விசும்பு ஒழிவு அறக்
    கரந்த சில் இடந்தொறும் இடம் திகழ் பொருள்தொறும்
       கரந்து எங்கும் பரந்துளன் இவை உண்ட கரனே (10)

    2800. He pervades the water of the cool wide ocean. 

    He pervades all the worlds.
    He pervades the vast sky.
    He is in places no one knows. 
    He is hidden in everything that shines,
    the sun, moon and stars.
    He swallowed all of them and spit them out.

    2801 கர விசும்பு எரி வளி நீர் நிலம் இவைமிசை
    வரன் நவில் திறல் வலி அளி பொறை ஆய்நின்ற
    பரன் அடிமேல் குருகூர்ச் சடகோபன் சொல்  

      நிரல் நிறை ஆயிரத்து இவை பத்தும் வீடே (11)

    2801. Saḍagopan of Thirukuruhur 

    composed a thousand pasurams worshiping the feet of the god 
    who is the sky, the strong wind, water, earth,
    the rainbow and the everlasting mountains.
    If devotees learn and recite these ten pasurams 
    they will reach moksha. 

Kovil Thiruvaimozhi Mudal Patthu Temple Rendering with English Meaning:[Click Here] 3:23 min