Shloka 87
Slaying of Andhaka; Hymn to the Sun; Glory of Brahmins; Gayatri Nyasa and Pranayama
प्राप्तोप्यैश्यं सर्वरक्षोगणानां पुत्रं चापि प्रोर्जितं शक्रबंधम् । भवभयहर हर परम उदार मम सुखकरण निखिल सुरसार
prāptopyaiśyaṃ sarvarakṣogaṇānāṃ putraṃ cāpi prorjitaṃ śakrabaṃdham | bhavabhayahara hara parama udāra mama sukhakaraṇa nikhila surasāra
സകല രാക്ഷസഗണങ്ങളുടെയും മേൽ ഐശ്വര്യം നേടിയിട്ടും, ഇന്ദ്രബന്ധുവെന്നു പ്രസിദ്ധനായ പുത്രനെയും ലഭിച്ചിട്ടും—ഹേ ഹരാ, ഭവഭയഹരാ, പരമ ഉദാരാ—എനിക്ക് സുഖകാരണമാകണമേ, ഹേ സർവ്വദേവസാരമേ।
Unspecified devotee/supplicant addressing Lord Śiva (Hara) (context not provided in input)
Concept: Worldly attainments (sovereignty, progeny, fame) do not remove bhava-bhaya; only divine refuge and grace dispel existential fear.
Application: Audit what you rely on for security (rank, wealth, lineage). Add a daily refuge-practice: mantra, stotra, and ethical living as offerings.
Primary Rasa: karuna
Secondary Rasa: shanta
Visual Art Cues: {"scene_description":"A crowned rākṣasa-king, surrounded by trophies of conquest and a proud retinue, suddenly kneels alone before Hara, his face softened by vulnerability. The deity’s hand is raised in abhaya-mudrā, turning the heavy air of fear into a calm, clear space.","primary_figures":["Hara (Śiva)","Rākṣasa supplicant","Celestial witnesses (subtle)"],"setting":"A threshold between palace grandeur and a simple shrine—opulence fading into sacred austerity.","lighting_mood":"lamp-lit turning to serene glow","color_palette":["charcoal black","saffron glow","pearl white","deep maroon","smoky blue"],"tanjore_prompt":"Tanjore painting style: Hara seated with abhaya-mudrā, gold leaf halo; the rākṣasa-king with crown and ornaments laid aside in humility; rich maroon background, gem-studded borders, subtle palace-to-shrine transition, ornate yet emotionally tender composition.","pahari_prompt":"Pahari miniature style: intimate shrine scene with delicate architecture; the supplicant’s posture conveys softened pride; cool blues and muted reds, gentle golden lamp light, refined facial expressions emphasizing karuṇā and śānti.","kerala_mural_prompt":"Kerala mural style: bold outlines, Hara’s compassionate gaze, the supplicant kneeling; strong red-yellow-green palette, stylized shrine pillars, clear abhaya gesture dominating the narrative message of fear-removal.","pichwai_prompt":"Pichwai cloth painting style: central deity with lotus motifs and ornate border; the supplicant placed low in the composition; deep indigo ground with gold highlights, floral patterns symbolizing fear dissolving into devotion."}
Audio Atmosphere: {"recitation_mood":"devotional","suggested_raga":"Durga","pace":"slow-meditative","voice_tone":"emotional","sound_elements":["soft temple bells","low mridangam pulse","night insects (faint)","long pauses of silence"]}
Sandhi Resolution Notes: प्राप्तोऽपि → प्राप्तः + अपि; प्रोर्जितं → प्र + ऊर्जितम्; शक्रबंधम् → शक्र + बन्धम्; compounds resolved as indicated.
FAQs
Lord Śiva (Hara) is praised as the remover of the fear of saṃsāra and as the essence of all gods, indicating a devotional appeal that transcends worldly achievements.
The verse implies that sovereignty and progeny—even prestigious connections like being linked to Indra—do not remove existential fear; refuge in the divine (Hara) is sought for true well-being.
It uses direct second-person address and epithets of compassion and salvific power, expressing dependence on divine grace rather than on status, conquest, or worldly success.