mahāśivarātri: Attempt at a saṃskṛta verse on śiva

This is just an attempt by someone with zero background in saMskRta poetry. There is no metre here per se. But may these 4 lines of 28 syllables each be an offering to the god who gave the 28 siddhAnta Agama-s as the essence of the 4 veda-s for mahāśivarātri

यश्-चिदम्बरपतिस्-स्वरूपविरहकृत-कलङ्कसूदक-सुकार्येण-शोभितो

यो-निध्यम्बरीपति-सुरूपवराहकृत-सपङ्कजोदक-विहारेण-क्षोभितो

यो-विद्याम्बरपतिस्-सूकरसुरदधृत-शिवाङ्कमोदक-कुमारं-लेखयति

सो-विध्याम्बरपतिस्-सूरतसुकरभृत-सटङ्कबोधको-विद्यां-मां-प्रापयति

yaś-cidambarapatis-svarūpavirahakṛta-kalaṅkasūdaka-sukāryeṇa-śobhito

yo-nidhyambarīpati-surūpavarāhakṛta-sapaṅkajodaka-vihāreṇa-kṣobhito

yo-vidyāmbarapatis-sūkarasuradadhṛta-śivāṅkamodaka-kumāraṃ-lekhayati

so-vidhyāmbarapatis-sūratasukarabhṛta-saṭaṅkabodhako-vidyāṃ-māṃ-prāpayati

Notes:

a. यश्-चिदम्बरपतिस्-स्वरूपविरहकृत-कलङ्कसूदक-सुकार्येण-शोभितो

yaś-cidambarapatis-svarūpavirahakṛta-kalaṅkasūdaka-sukāryeṇa-śobhito

He (yaH) who is the lord of the cidambara (City or inner space of heart where brahman dwells), the one who is adorned (shobhitaH) by the good actions (sukAryeNa) of the crushing (sUdaka) of the stain (kalaGka) caused (kRta) by the seperation (viraha) from the svarUpa

This refers to the siddhAnta doctrine that the primal impurity of ANava (atomism) or mUla-mala (thus, the filth/stain) falsely makes one think that he is a finite, embodied soul (atom) when he is reality is as expansive and blissful as shiva. Shiva removes this filth by means of dIkSA and anugraha (Grace). He is ornamented by the numerous initiations and other acts of grace, where he has graced souls with the removal of mala.

 

b. यो-निध्यम्बरीपति-सुरूपवराहकृत-सपङ्कजोदक-विहारेण-क्षोभितो

yo-nidhyambarīpati-surūpavarāhakṛta-sapaṅkajodaka-vihāreṇa-kṣobhito

He who is agitated (kSobhitaH) by the [erotic] play (vihAreNa) in the lotus-endowed waters (sapaGkajodaka) by varAha of good form (surUpavarAha), the lord (pati) of the one who has the oceans (nidhi) as her garments nidhyambarI–earth)

The idea for this is from shrI sambandhar’s & appar’s old tamizh poems where he refers to varAha’s tusk on the neck of shiva as an ornament. varAha after finishing his work is imagined in some purANas as indulging in erotic sport with bhUdevI. That play has been imagined as a play in the muddy (paGka) lotus-filled waters….

shiva is apparently upset with that play which causes the cosmos to tremble and after causing him to leave that body & go back to his blissful & peaceful station in vaikuNTha, keeps varAha’s tusk as keepsake. But as we will see in line 3, the tusk comes handy.

Also, the word paGkaja has been chosen for lotus as mud invokes shrI varAha association very well and sapaGkajodaka rhymes with previous line’s kalaGkasUdaka & subsequent shivAgkamodaka & saTaGkabodhaka.
c. यो-विद्याम्बरपतिस्-सूकरसुरदधृत-शिवाङ्कमोदक-कुमारं-लेखयति

yo-vidyāmbarapatis-sūkarasuradadhṛta-śivāṅkamodaka-kumāraṃ-lekhayati

He who is the lord (patiH) with vidyA (knowledge) as his garments (vidyAmbara), who makes write (lekhayati) kumAra, who, holding (dhRta) the good tusk (su-rada) of the boar (sUkara), delights (modaka) the lap of shivA (devI) (shivAGka)

The basic premise for this whole poem was this imagery of baby skanda doing akSarAbhyAsam with the tusk of his uncle that shiva kept as souvenir when helping him get out of the avatAra and go back to vaikuNTha. Since he is too young to do it, shiva makes him write with that tusk.
d. सो-विध्याम्बरपतिस्-सूरतसुकरभृत-सटङ्कबोधको-विद्यां-मां-प्रापयति

so-vidhyāmbarapatis-sūratasukarabhṛta-saṭaṅkabodhako-vidyāṃ-māṃ-prāpayati

That one; he, the lord of the cloth to be pierced (vidhya+ambara; vidhya: to be pierced), the one who supports/carries (bhRta) the good-natured/compassionate (sUrata) ones of good actions (sukara); the teacher (bodhakaH) endowed with the axe (saTaGka; referring to the iconographic axe); he (the one who is all these things described in these four lines) causes me (mAm) to attain (prApayati) knowledge (vidyA).

The cloth to be pierced is the tiras of shaiva siddhAnta; the tirodhana shakti of shiva that veils our consciousness and limits our self-awareness. It is a cloth/curtain that is to be pierced (vidhya) as that is the main function of sadAshiva–to pierce through the veil and free us…..Since shiva/sadAshiva is the lord of this tiras/curtain, the lord of the tirodhana shakti; he is called vidhyAmbarapati.

He carries and sustains the great sages, gods and bhaktas who have pleased him with good acts. He causes me to attain knowledge.
The author of this poem thanks @yaajushi bhagini for her kind assistance and constructive criticisms, and @rkedar1 and @pinakasena for their feedback on the poem.

One response to “mahāśivarātri: Attempt at a saṃskṛta verse on śiva”

  1. dagalti says :

    Sir,

    Enjoyed your post. Keep ’em coming.

    I attempted a translation:

    பிறிவாம் பெருங்களங்கம் களையும் அறச்செயலை பூணாய் அணிந்துடநல் சிதம்பரத்தான்

    வெறிதா மரைகுளத்து களியில் திரைகடலாள் ஏனத் திருவுருவன் மருப்பெடுத்தான்

    அறிவாம் முறையெழுத அளித்தான் மருப்பினையே நல்ல திருமகற்கே அறிவுடுத்தான்

    தறியூ டிறைமுறையோர்க் களிப்பான் திருமழுவான் வல்ல குருவெனக்குந் தெளிவளிப்பான்

    It is a எழுசீர்க் கழிநெடிலடி ஆசிரிய விருத்தம்
    28 letters per line.
    28 சீர் per line would have made it too long.

    Some notes:

    திரைகடலாள் ஏனத் திருவுருவன் மருப்பு:
    The tusk of the Boar, who is the Lord of the ocean-maiden

    For Good-natured compassionate I substituted with முறையோர்.
    அந்த க் இல்லாமயும் படிக்கலாம்.

    Last line I தறி as an ஆகுபெயர் for துணி.
    I don’t know if there is precedence for it.

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