67. सुचरित्र sucaritra
सुचरित्र-मुख-भक्त-संगीत सुचरित्र-मुखरित-वाद्य |
sucaritra-mukha-bhakta-saṁgīta sucaritra-mukharita-vādya |
Translation:
sucaritra-mukha-bhakta-saṁgīta - O One sung (saṁgīta) by devotees (bhakta) led (mukha) by Sucaritra !
sucaritra-mukharita-vādya - O One who has musical instruments (vādya )that resonate (mukharita) in a well-executed (sucaritra) manner !
O One sung (saṁgīta) by devotees (bhakta) beginning (mukha) with Sucaritra !
O One who enjoys well-played (sucaritra) musical instruments (vādya ) that sound (mukharita) in your temple !
Notes:
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| The shrine of Atkondar, who protected Sucarita, in Tiruvaiyaru |
In Tiruvaiyaru, there was a young boy called Sucarita, who was told he had only five days to live. Like Markandeya, he prayed to Shiva to protect his life. Shiva entrusted him to his two attendants Atkondar and Uyyakkondar, When Yama came as foretold, Atkondar killed Yama and protected Sucharita. This Atkondar has a shrine and is worshipped as the Kshetrapala of Tiruvaiyaru. Yama was later revived by Shiva. One may assume that it is this Sucarita who is called Sucaritra here.
68. ज्योतिःस्वरूपिणी jyōtiḥsvarūpiṇī
ज्योतिःस्वरूपिणि त्वयि प्रसन्ने भाति स्वरूपं किं नाद्य |
jyōtiḥsvarūpiṇi tvayi prasannē bhāti svarūpaṁ kiṁ nādya |
Translation:
tvayi - You,
jyōtiḥ svarūpiṇi - the embodiment of light
prasannē - being pleased [with me],
kiṁ na - will not
svarūpaṁ - [my] real nature
bhāti - shine forth
adya - now?
When you (tvayi), the embodiment (svarūpiṇi) of light (jyōtiḥ) are pleased (prasannē) with me, won’t (kiṁ na) my true self (svarūpaṁ) shine (bhāti) forth now (adya)?
Notes:
‘adya’ means ‘today’ literally.
The import is that when Shiva is pleased, he grants knowledge of the self, ‘ātma-jñānam’ to the devotee, who then becomes aware of his real blissful nature.
69. धातुवर्धनी dhātuvardhanī
धातु-वर्धनीं तवाभिधा-सुधां पातुकामिनी मम रसना |
dhātu-vardhanīṁ tavābhidhā-sudhāṁ pātukāminī mama rasanā |
Translation:
mama - My
rasanā - tongue
pātukāminī - [is] eager (kāminī) to drink (pātu)
tava - your
sudhāṁ - nectar [-like]
abhidhā - name,
dhātu-vardhanīṁ - that nourishes (vardhanīṁ) [all] the constituent elements (dhātu) [of one’s being].
My (mama) tongue (rasanā) is ever desirous (kāminī) of drinking (pātu) your (tava) name (abhidhā) which is verily nectar (sudhāṁ) and strengthens (vardhanīṁ) the essential ingredients (dhātu) that make up a person.
Notes:
According to Ayurveda the body is constituted of seven elements, the ‘saptadhātu’, which are ‘rasa’, ‘rakta’, ‘māṃsa’, ‘meda’, ‘asthi’, ‘majjā’ and ‘śukra’ ( equivalents of plasma, blood, muscle, fat, bone, marrow and reproductive tissues.). But here the word ‘dhātu’, used by itself, could mean the body, mind, intellect etc.
The import is that the devotee, out of his love for the Lord, finds his name immensely sweet, and chanting it provides him all the nourishment he needs.
70. नासिकाभूषणी nāsikābhūṣaṇī
सुखेनासिका भूषणं हि सतां मुखे नासिकेव विवसन |
sukhēnāsikā bhūṣaṇaṁ hi satāṁ mukhē nāsikēva vivasana |
Translation:
vivasana - O One with no garments !
nāsikā iva - Like the nose
mukhē - on the face,
āsikā - remaining seated
sukhēna - blissfully,
hi - indeed
bhūṣaṇaṁ - [is] an adornment
satāṁ - to noble people.
O One without garments (vivasana) ! Sitting (āsikā) peacefully and happily (sukhēna) like (iva) the nose (nāsikā) on the face (mukhē), is indeed (hi) an ornament (bhūṣaṇaṁ) of good people (satāṁ ).
Notes:
Unlike some limbs and sense organs, the nose does not move from its position on the face, and hence may be an example of blissful repose.
Virtuous people develop devotion and detachment, and therefore contentment and quietude adorn them.
In his “śiva pādādi keśānta varṇana stotram ”, Adi Shankarachaya says in the verse that extols the nose of Shiva “nityaṃ naścittametad viracayatu sukhenāsikāṃ nāsikāyām ”. Here “sukhena ‘ and ‘āsikāṃ” combine to create an alliterative effect with the next word. We find the same usage here too.
71. कोसलम् kōsalam
कोसलपस्त्वा पूज्याघं हित्वा सभापते मुमुदे हि |
kōsalapastvā pūjyāghaṁ hitvā sabhāpatē mumudē hi |
Translation:
sabhāpatē - O Lord (patē) of the [dancing] hall (sabhā) !
kōsalapaḥ - Rama, the king of Kosala
āpūjya - having worshipped
tvā - you,
hitvā - [and} giving up
aghaṁ - sin,
mumudē - rejoiced
hi - indeed.
O Lord (patē) of the [dancing] hall (sabhā) ! Rama, the king of Kosala (kōsalapaḥ) , rejoiced (mumudē) indeed (hi), after worshipping (āpūjya) you (tvā) and thereby ridding (hitvā) himself of sins (aghaṁ).
Notes:
 |
| An artist's concept of Rama worshipping Shiva in Rameshvaram |
Rama acquired the sin called ‘brahma - hatti’ due to killing Ravana. He worshipped Shiva in Rameshvaram, to be freed of the same.
72. रसिकप्रिया rasikapriyā
भक्तापदान-रसिकप्रिय त्यक्तापदानन्दं मम देहि |
bhaktāpadāna-rasikapriya tyaktāpadānandaṁ mama dēhi |
Translation:
bhakta apadāna rasika priya - O One dear (priya) to [your] devotees (bhakta), who enjoy (rasika) [hearing and talking of your] heroic deeds (apadāna) !
dēhi - Give
mama - me
ānandaṁ - bliss
tyakta āpad - [that has] dispensed away (tyakta) [with any] danger (āpad) .
O One who is dear (priya) to [your] devotees (bhakta), who find delight (rasika) in hearing and talking of your heroic deeds (apadāna) ! Give (dēhi) me (mama) bliss (ānandaṁ) that has relinquished (tyakta) all peril (āpad) .
Notes:
The first phrase can also mean one to whom devotees are dear.
‘bhakta apadāna rasika’ can also mean those who delight in the heroic deeds of devotees. Such people are dear to Shiva. (The deeds of devotees like the Nayanmars, are heroic due to their exemplary devotion, courage and steadfast principles)
The bliss that has no danger is that of enlightenment and liberation.
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