॥ Ardhanarishvaratrishati Gujarati Lyrics ॥
॥ અર્ધનારીશ્વરત્રિશતી અથવા લલિતારુદ્રત્રિશતી ॥
નમઃ શિવાભ્યાં સરસોત્સવાભ્યાં નમસ્કૃતાભીષ્ટવરપ્રદાભ્યામ્ ।
નારાયણેનાર્ચિતપાદુકાભ્યાં નમો નમઃ શઙ્કરપાર્વતીભ્યામ્ ॥
ૐ રાજરાજેશ્વર્યૈ નમઃ ૐ ।
ૐ અર્ધનારીશ્વરાય નમઃ ૐ ।
ૐ હિરણ્યબાહવે નમઃ ૐ ।
૧. ૐ કકારરૂપાયૈ સેનાન્યે નમઃ ૐ ।
૨. ૐ કલ્યાણ્યૈ દિશાં ચ પતયે નમઃ ૐ ।
૩. ૐ કલ્યાણગુણશાલિન્યૈ વૃક્ષેભ્યો નમઃ ૐ ।
૪. ૐ કલ્યાણશૈલનિલયાયૈ હરિકેશેભ્યો નમઃ ૐ ।
૫. ૐ કમનીયાયૈ પશૂનાં પતયે નમઃ ૐ ।
૬. ૐ કલાવત્યૈ સસ્પિઞ્જરાય નમઃ ૐ ।
૭. ૐ કમલાક્ષ્યૈ ત્વિષીમતે નમઃ ૐ ।
૮. ૐ કલ્મષઘ્ન્યૈ પતીનાં પતયે નમઃ ૐ ।
૯. ૐ કરુણામૃતસાગરાયૈ બભ્લુશાય નમઃ ૐ ।
૧૦. ૐ કદમ્બકાનનાવાસાયૈ વિવ્યાધિને નમઃ ૐ ।
૧૧. ૐ કદમ્બકુસુમપ્રિયાયૈ અન્નાનાં પતયે નમઃ ૐ ।
૧૨. ૐ કન્દર્પવિદ્યાયૈ હરિકેશાય નમઃ ૐ ।
૧૩. ૐ કન્દર્પજનકાપાઙ્ગવીક્ષણાયૈ ઉપવીતિને નમઃ ૐ ।
૧૪. ૐ કર્પૂરવીઠી-સૌરભ્ય-કલ્લોલિત-કકુપ્તટાયૈ
પુષ્ટાનાં પતયે નમઃ ૐ ।
૧૫. ૐ કલિદોષહરાયૈ ભવસ્ય હેત્યે નમઃ ૐ ।
૧૬. ૐ કઞ્જલોચનાયૈ જગતાં પતયે નમઃ ૐ ।
૧૭. ૐ કમ્રવિગ્રહાયૈ રુદ્રાય નમઃ ૐ ।
૧૮. ૐ કર્માદિ-સાક્ષિણ્યૈ આતતાવિને નમઃ ૐ ।
૧૯. ૐ કારયિત્ર્યૈ ક્ષેત્રાણાં પતયે નમઃ ૐ ।
૨૦. ૐ કર્મફલપ્રદાયૈ સૂતાય નમઃ ૐ ।
૨૧. ૐ એકારરૂપાયૈ અહન્ત્યાય નમઃ ૐ ।
૨૨. ૐ એકાક્ષર્યૈ વનાનાં પતયે નમઃ ૐ ।
૨૩. ૐ એકાનેકાક્ષરાકૃત્યૈ રોહિતાય નમઃ ૐ ।
૨૪. ૐ એતત્તદિત્યનિર્દેશ્યાયૈ સ્થપતયે નમઃ ૐ ।
૨૫. ૐ એકાનન્દચિદાકૃત્યૈ વૃક્ષાણાં પતયે નમઃ ૐ ।
૨૬. ૐ એવમિત્યાગમાબોધ્યાયૈ મન્ત્રિણે નમઃ ૐ ।
૨૭. ૐ એકભક્તિમદર્ચિતાયૈ વાણિજાય નમઃ ૐ ।
૨૮. ૐ એકાગ્ર-ચિત્ત-નિર્ધ્યાતાયૈ કક્ષાણાં પતયે નમઃ ૐ ।
૨૯. ૐ એષણારહિતાદ્રુતાયૈ ભુવન્તયે નમઃ ૐ ।
૩૦. ૐ એલાસુગન્ધિચિકુરાયૈ વારિવસ્કૃતાય નમઃ ૐ ।
૩૧. ૐ એનઃકૂટવિનાશિન્યૈ ઓષધીનાં પતયે ન ૐ ।
૩૨. ૐ એકભોગાયૈ ઉચ્ચૈર્ઘોષાય નમઃ ૐ ।
૩૩. ૐ એકરસાયૈ આક્રન્દયતે નમઃ ૐ ।
૩૪. ૐ એકૈશ્વર્યપ્રદાયિન્યૈ પતીનાં પતયે નમઃ ૐ ।
૩૫. ૐ એકાતપત્ર-સામ્રાજ્ય-પ્રદાયૈ કૃત્સનવીતાય નમઃ ૐ ।
૩૬. ૐ એકાન્તપૂજિતાયૈ ધાવતે નમઃ ૐ ।
૩૭. ૐ એધમાનપ્રભાયૈ સત્ત્વનાં પતયે નમઃ ૐ ।
૩૮. ૐ એજત્ અનેક જગદીશ્વર્યૈ સહમાનાય નમઃ ૐ ।
૩૯. ૐ એકવીરાદિસંસેવ્યાયૈ નિવ્યાધિને નમઃ ૐ ।
૪૦. ૐ એકપ્રભાવશાલિન્યૈ આવ્યાધિનીનાં પતયે નમઃ ૐ ।
૪૧. ૐ ઈકારરૂપાયૈ કકુભાય નમઃ ૐ ।
૪૨. ૐ ઈશિત્ર્યૈ નિષઙ્ગિણે નમઃ ૐ ।
૪૩. ૐ ઈપ્સિતાર્થપ્રદાયિન્યૈ સ્તેનાનાં પતયે નમઃ ૐ ।
૪૪. ૐ ઈદૃગિત્યવિનિર્દેશ્યાયૈ કૃપાસમુદ્રાય નમઃ ૐ । ?
૪૫. ૐ ઈશ્વરત્વવિધાયિન્યૈ ઇષુધિમતે નમઃ ૐ ।
૪૬. ૐ ઈશાનાદિબ્રહ્મમય્યૈ તસ્કરાણાં પતયે નમઃ ૐ ।
૪૭. ૐ ઈશિત્વાદ્યષ્ટસિદ્ધિદાયૈ વઞ્ચતે નમઃ ૐ ।
૪૮. ૐ ઈક્ષિત્ર્યૈ પરિવઞ્ચતે નમઃ ૐ ।
૪૯. ૐ ઈક્ષણસૃષ્ટાણ્ડકોટ્યૈ સ્તાયૂનાં પતયે નમઃ ૐ ।
૫૦. ૐ ઈશ્વરવલ્લભાયૈ નિચેરવે નમઃ ૐ ।
૫૧. ૐ ઈડિતાયૈ પરિચરાય નમઃ ૐ ।
૫૨. ૐ ઈશ્વરાર્દ્ધાઙ્ગશરીરાયૈ અરણ્યાનાં પતયે નમઃ ૐ ।
૫૩. ૐ ઈશાધિદેવતાયૈ સૃકાવિભ્યો નમઃ ૐ ।
૫૪. ૐ ઈશ્વરપ્રેરણકર્યૈ જિઘાંસદ્ભ્યો નમઃ ૐ ।
૫૫. ૐ ઈશતાણ્ડવસાક્ષિણ્યૈ મુષ્ણતાં પતયે નમઃ ૐ ।
૫૬. ૐ ઈશ્વરોત્સઙ્ગનિલયાયૈ અસિમદ્ભ્યો નમઃ ૐ ।
૫૭. ૐ ઈતિબાધાવિનાશિન્યૈ નક્તંચરદ્ભ્યો નમઃ ૐ ।
૫૮. ૐ ઈહાવિરહિતાયૈ પ્રકૃન્તાનાં પતયે નમઃ ૐ ।
૫૯. ૐ ઈશશક્ત્યૈ ઉષ્ણીષિણે નમઃ ૐ ।
૬૦. ૐ ઈષત્સ્મિતાનનાયૈ ગિરિચરાય નમઃ ૐ ।
૬૧. ૐ લકારરૂપાયૈ કુલુઞ્ચાનાં પતયે નમઃ ૐ ।
૬૨. ૐ લલિતાયૈ ઇષુમદ્ભ્યો નમઃ ૐ ।
૬૩. ૐ લક્ષ્મીવાણીનિષેવિતાયૈ ધન્વાવિભ્યો નમઃ ૐ ।
૬૪. ૐ લાકિન્યૈ દયાકરાય નમઃ ૐ ।
૬૫. ૐ લલનારૂપાયૈ આતન્વાનેભ્યો નમઃ ૐ ।
૬૬. ૐ લસદ્દાડિમીપાટલાયૈ પ્રતિદધાનેભ્યો નમઃ ૐ ।
૬૭. ૐ લલન્તિકા-લસત્ફાલાયૈ પ્રકટિતફલેમ્યો નમઃ ૐ ।
૬૮. ૐ લલાટ-નયનાર્ચિતાયૈ અયચ્છદ્ભ્યો નમઃ ૐ ।
૬૯. ૐ લક્ષણોજ્વલદિવ્યાઙ્ગ્યૈ વિસૃજદ્ભ્યો નમઃ ૐ ।
૭૦. ૐ લક્ષકોટ્યણ્ડનાયિકાયૈ અન્તરઙ્ગેભ્યો નમઃ ૐ ।
૭૧. ૐ લક્ષ્યાર્થાયૈ અસ્યદ્ભ્યો નમઃ ૐ ।
૭૨. ૐ લક્ષણાગમ્યાયૈ વિધ્યદ્ભ્યો નમઃ ૐ ।
૭૩. ૐ લબ્ધકામાયૈ આત્યેભ્યો નમઃ ૐ ।
૭૪. ૐ લતાતનવે આસીનેભ્યો નમઃ ૐ ।
૭૫. ૐ લલામરાજદલિકાયૈ શયાનેભ્યો નમઃ ૐ ।
૭૬. ૐ લમ્બિમુક્તાલતાઞ્ચિતાયૈ સદ્યભાવેભ્યો નમઃ ૐ ।
૭૭. ૐ લમ્બોદરપ્રસવે સ્વપદ્ભ્યો નમઃ ૐ ।
૭૮. ૐ લભ્યાયૈ જાગ્રદ્ભ્યો નમઃ ૐ ।
૭૯. ૐ લજ્જાઢ્યૈ સાત્યેભ્યો નમઃ ૐ ।
૮૦. ૐ લયવર્જિતાયૈ તિષ્ઠદ્ભ્યો નમઃ ૐ ।
૮૧. ૐ હ્રીઙ્કારરૂપાયૈ ધાવદ્ભ્યો નમઃ ૐ ।
૮૨. ૐ હ્રીઙ્કારનિલયાયૈ સાયં તાણ્ડવસમ્ભ્રમાય નમઃ ૐ ।
૮૩. ૐ હ્રીમ્મપદપ્રિયાયૈ સભાભ્યો નમઃ ૐ ।
૮૪. ૐ હ્રીઙ્કારબીજાયૈ સભાપતિભ્યો નમઃ ૐ ।
૮૫. ૐ હ્રીઙ્કારમન્ત્રાયૈ ત્રયીવેદ્ધ્યાય નમઃ ૐ ।
૮૬. ૐ હ્રીઙ્કારલક્ષણાયૈ અશ્વેભ્યો નમઃ ૐ ।
૮૭. ૐ હ્રીઙ્કારજપસુપ્રીતાયૈ અશ્વપતિભ્યો નમઃ ૐ ।
૮૮. ૐ હ્રીમ્મત્યૈ અસ્તોકત્રિભુવનશિવેભ્યો નમઃ ૐ ।
૮૯. ૐ હ્રીંવિભૂષણાયૈ આવ્યાધિનીભ્યો નમઃ ૐ ।
૯૦. ૐ હ્રીંશીલાયૈ વિવિધ્યન્તીભ્યો નમઃ ૐ ।
૯૧. ૐ હ્રીમ્પદારાધ્યાયૈ ચિદાલમ્બેભ્યો નમઃ ૐ ।
૯૨. ૐ હ્રીઙ્ગર્ભાયૈ ઉગણાભ્યો નમઃ ૐ ।
૯૩. ૐ હ્રીમ્પદાભિધાયૈ તૃઁહતીભ્યો નમઃ ૐ ।
૯૪. ૐ હ્રીઙ્કારવાચ્યાયૈ ત્રિનયનેભ્યો નમઃ ૐ ।
૯૫. ૐ હ્રીઙ્કારપૂજ્યાયૈ ગૃત્સેભ્યો નમઃ ૐ ।
૯૬. ૐ હ્રીઙ્કારપીઠિકાયૈ ગૃત્સપતિભ્યો નમઃ ૐ ।
૯૭. ૐ હ્રીઙ્કારવેદ્યાયૈ કાત્યાયની શ્રેયસે નમઃ ૐ ।
૯૮. ૐ હ્રીઙ્કારચિન્ત્યાયૈ વ્રાતેભ્યો નમઃ ૐ ।
૯૯. ૐ હ્રીં વ્રાતપતિભ્યો નમઃ ૐ ।
૧૦૦. ૐ હ્રીંશરીરિણ્યૈ જટાભારોદારેભ્યો નમઃ ૐ ।
૧૦૧. ૐ હકારરૂપાયૈ ગણેભ્યો નમઃ ૐ ।
૧૦૨. ૐ હલધૃત્પૂજિતાયૈ ગણપતિભ્યો નમઃ ૐ ।
૧૦૩. ૐ હરિણેક્ષણાયૈ શ્રીશૈલવાસિને નમઃ ૐ ।
૧૦૪. ૐ હરપ્રિયાયૈ વિરૂપેભ્યો નમઃ ૐ ।
૧૦૫. ૐ હરારાધ્યાયૈ વિશ્વરૂપેભ્યો નમઃ ૐ ।
૧૦૬. ૐ હરિબ્રહ્મેન્દ્રસેવિતાયૈ મૃગધરેભ્યો નમઃ ૐ ।
૧૦૭. ૐ હયારૂઢાસેવિતાઙ્ઘ્ર્યૈ મહદ્ભ્યો નમઃ ૐ ।
૧૦૮. ૐ હયમેધસમર્ચિતાયે ક્ષુલ્લકેભ્યો નમઃ ૐ ।
૧૦૯. ૐ હર્યક્ષવાહ્નાયૈ ચૂડાલઙ્કૃતશશિકલેભ્યો નમઃ ૐ ।
૧૧૦. ૐ હંસવાહનાયૈ રથિભ્યો નમઃ ૐ ।
૧૧૧. ૐ હતદાનવાયૈ અરથેભ્યો નમઃ ૐ ।
૧૧૨. ૐ હત્યાદિપાપશમન્યૈ આમ્નાયાન્તસઞ્ચારિણે નમઃ ૐ ।
૧૧૩. ૐ હરિદશ્વાદિસેવિતાયૈ રથેભ્યો નમઃ ૐ ।
૧૧૪. ૐ હસ્તિકુમ્ભોત્તુઙ્ગકુચાયૈ રથપતિભ્યો નમઃ ૐ ।
૧૧૫. ૐ હસ્તિકૃત્તિપ્રિયાઙ્ગનાયૈ ચલત્ ઉરગહારાય નમઃ ૐ ।
૧૧૬. ૐ હરિદ્રાકુઙ્કુમદિગ્ધાયૈ સેનાભ્યો નમઃ ૐ ।
૧૧૭. ૐ હર્યશ્વાદ્યમરાર્ચિતાયૈ સેનાનિભ્યો નમઃ ૐ ।
૧૧૮. ૐ હરિકેશસખ્યૈ ત્રિપુરહરેભ્યો નમઃ ૐ ।
૧૧૯. ૐ હાદિવિદ્યાયૈ ક્ષત્તૃભ્યો નમઃ ૐ ।
૧૨૦. ૐ હાલામદાલસાયૈ સઙ્ગ્રહીતૃભ્યો નમઃ ૐ ।
૧૨૧. ૐ સકારરૂપાયૈ સમસ્તસંહારકતાણ્ડવાય નમઃ ૐ ।
૧૨૨. ૐ સર્વજ્ઞાયૈ તક્ષભ્યો નમઃ ૐ ।
૧૨૩. ૐ સર્વેશ્યૈ રથકારેભ્યો નમઃ ૐ ।
૧૨૪. ૐ સર્વમઙ્ગળાયૈ કરુણાપૂરિતદૃશિભ્યો નમઃ ૐ ।
૧૨૫. ૐ સર્વકર્ત્ર્યૈ કુલાલેભ્યો નમઃ ૐ ।
૧૨૬. ૐ સર્વભર્ત્ર્યૈ કર્મારેભ્યો નમઃ ૐ ।
૧૨૭. ૐ સર્વહંર્ત્ર્યૈ નિત્યાય નમઃ ૐ ।
૧૨૮. ૐ સનાતન્યૈ પુઞ્જિષ્ટેભ્યો નમઃ ૐ ।
૧૨૯. ૐ સર્વાનવદ્યાયૈ નિષાદેભ્યો નમઃ ૐ ।
૧૩૦. ૐ સર્વાઙ્ગસુન્દર્યૈ નિત્યાનન્દાય નમઃ ૐ ।
૧૩૧. ૐ સર્વસાક્ષિણ્યૈ ઇષુકૃદ્ભ્યો નમઃ ૐ ।
૧૩૨. ૐ સર્વાત્મિકાયૈ ધન્વકૃદ્ભ્યો નમઃ ૐ ।
૧૩૩. ૐ સર્વસૌખ્યદાત્ર્યૈ પદામ્બુજયુગલેભ્યો નમઃ ૐ ।
૧૩૪. ૐ સર્વવિમોહિન્યૈ મૃગયુભ્યો નમઃ ૐ ।
૧૩૫. ૐ સર્વાધારાયૈ શ્વનિભ્યો નમઃ ૐ ।
૧૩૬. ૐ સર્વગતાયૈ સમ્સ્તૂયમાનાય નમઃ ૐ ।
૧૩૭. ૐ સર્વાવગુણવર્જિતાયૈ શ્વભ્યો નમઃ ૐ ।
૧૩૮. ૐ સર્વારુણાયૈ શ્વપતિભ્યો નમઃ ૐ ।
૧૩૯. ૐ સર્વમાત્રે ભવત્પદકોષ્ટેભ્યો નમઃ ૐ ।
૧૪૦. ૐ સર્વાભરણભૂષિતાયૈ ભવાય નમઃ ૐ ।
૧૪૧. ૐ કકારાર્થાયૈ મૃત્યુઞ્જયાય નમઃ ૐ ।
૧૪૨. ૐ કાલહન્ત્ર્યૈ શર્વાય નમઃ ૐ ।
૧૪૩. ૐ કામેશ્યૈ પશુપતયે નમઃ ૐ ।
૧૪૪. ૐ કામિતાર્થદાયૈ નીલગ્રીવાય નમઃ ૐ ।
૧૪૫. ૐ કામસઞ્જીવિન્યૈ શિતિકણ્ઠાય નમઃ ૐ ।
૧૪૬. ૐ કલ્યાયૈ કપર્દિને નમઃ ૐ ।
૧૪૭. ૐ કઠિનસ્તનમણ્ડલાયૈ વ્યુપ્તકેશાય નમઃ ૐ ।
૧૪૮. ૐ કરભોરવે સહસ્રાક્ષાય નમઃ ૐ ।
૧૪૯. ૐ કલાનાથમુખ્યૈ શતધન્વને નમઃ ૐ ।
૧૫૦. ૐ કચજિતામ્બુદાયૈ ગિરિશાય નમઃ ૐ ।
૧૫૧. ૐ કટાક્ષસ્યન્દિકરુણાયૈ શિપિવિષ્ટાય નમઃ ૐ ।
૧૫૨. ૐ કપાલિપ્રાણનાયિકાયૈ મીઢુષ્ટમાય નમઃ ૐ ।
૧૫૩. ૐ કારુણ્યવિગ્રહાયૈ ઇષુમતે નમઃ ૐ ।
૧૫૪. ૐ કાન્તાયૈ હ્રસ્વાય નમઃ ૐ ।
૧૫૫. ૐ કાન્તિધૂતજપાવલ્લ્યૈ વામનાય નમઃ ૐ ।
૧૫૬. ૐ કલાલાપાયૈ બૃહતે નમઃ ૐ ।
૧૫૭. ૐ કમ્બુકણ્ઠ્યૈ વર્ષીયસે નમઃ ૐ ।
૧૫૮. ૐ કરનિર્જિતપલ્લ્વાયૈ વૃદ્ધાય નમઃ ૐ ।
૧૫૯. ૐ કલ્પવલ્લીસમભુજાયૈ સંવૃધ્વને નમઃ ૐ ।
૧૬૦. ૐ કસ્તૂરીતિલકાઞ્ચિતાયૈ અગ્રિયાય નમઃ ૐ ।
૧૬૧. ૐ હકારાર્થાયૈ પ્રથમાય નમઃ ૐ ।
૧૬૨. ૐ હંસગત્યૈ આશવે નમઃ ૐ ।
૧૬૩. ૐ હાટકાભરણોજ્વલાયૈ અજિરાય નમઃ ૐ ।
૧૬૪. ૐ હારહારિકુચાભોગાયૈ શીઘ્રિયાય નમઃ ૐ ।
૧૬૫. ૐ હાકિન્યૈ શીભ્યાય નમઃ ૐ ।
૧૬૬. ૐ હલ્યવર્જિતાયૈ ઊર્મ્યાય નમઃ ૐ ।
૧૬૭. ૐ હરિત્પતિસમારાધ્યાયૈ અવસ્વન્યાય નમઃ ૐ ।
૧૬૮. ૐ હઠાત્કારહતાસુરાયૈ સ્રોતસ્યાય નમઃ ૐ ।
૧૬૯. ૐ હર્ષપ્રદાયૈ દ્વીપ્યાય નમઃ ૐ ।
૧૭૦. ૐ હવિર્ભોક્ત્ર્યૈ જ્યેષ્ઠાય નમઃ ૐ ।
૧૭૧. ૐ હાર્દસન્તમસાપહાયૈ કનિષ્ઠાય નમઃ ૐ ।
૧૭૨. ૐ હલ્લીહાલાસ્યસન્તુષ્ટાયૈ પૂર્વજાય નમઃ ૐ ।
૧૭૩. ૐ હંસમન્ત્રાર્થરૂપિણ્યૈ અપરજાય નમઃ ૐ ।
૧૭૪. ૐ હાનોપાદાનનિર્મુક્તાયૈ મધ્યમાય નમઃ ૐ ।
૧૭૫. ૐ હર્ષિણ્યૈ અપગલ્ભાય નમઃ ૐ ।
૧૭૬. ૐ હરિસોદર્યૈ જઘન્યાય નમઃ ૐ ।
૧૭૭. ૐ હાહાહૂહૂમુખસ્તુત્યાયૈ બુધ્નિયાય નમઃ ૐ ।
૧૭૮. ૐ હાનિવૃદ્ધિવિવર્જિતાયૈ સોભ્યાય નમઃ ૐ ।
૧૭૯. ૐ હય્યઙ્ગવીનહૃદયાયૈ પ્રતિસર્યાય નમઃ ૐ ।
૧૮૦. ૐ હરિકોપારુણાંશુકાયૈ યામ્યાય નમઃ ૐ ।
૧૮૧. ૐ લકારાખ્યાયૈ ક્ષેમ્યાય નમઃ ૐ ।
૧૮૨. ૐ લતાપૂજ્યાયૈ ઉર્વર્યાય નમઃ ૐ ।
૧૮૩. ૐ લયસ્થિત્યુદ્ભવેર્શ્વ્યૈ ખલ્યાય નમઃ ૐ ।
૧૮૪. ૐ લાસ્યદર્શનસન્તુષ્ટાયૈ શ્લોક્યાય નમઃ ૐ ।
૧૮૫. ૐ લાભાલાભવિવર્જિતાયૈ અવસાન્યાય નમઃ ૐ ।
૧૮૬. ૐ લઙ્ઘ્યેતરાજ્ઞાયૈ વન્યાય નમઃ ૐ ।
૧૮૭. ૐ લાવણ્યશાલિન્યૈ કક્ષ્યાય નમઃ ૐ ।
૧૮૮. ૐ લઘુસિદ્ધિદાયૈ શ્રવાય નમઃ ૐ ।
૧૮૯. ૐ લાક્ષારસસવર્ણાભાયૈ પ્રતિશ્રવાય નમઃ ૐ ।
૧૯૦. ૐ લક્ષ્મણાગ્રજપૂજિતાયૈ આશુષેણાય નમઃ ૐ ।
૧૯૧. ૐ લભ્યેતરાયૈ આશુરથાય નમઃ ૐ ।
૧૯૨. ૐ લબ્ધભક્તિસુલભાયૈ શૂરાય નમઃ ૐ ।
૧૯૩. ૐ લાઙ્ગલાયુધાયૈ અવભિન્દતે નમઃ ૐ ।
૧૯૪. ૐ લગ્નચામરહસ્તશ્રીશારદાપરિવીજિતાયૈ વર્મિણે નમઃ ૐ ।
૧૯૫. ૐ લજ્જાપદસમારાધ્યાયૈ વરૂથિને નમઃ ૐ ।
૧૯૬. ૐ લમ્પટાયૈ બિલ્મિને નમઃ ૐ ।
૧૯૭. ૐ લકુળેશ્વર્યૈ કવચિને નમઃ ૐ ।
૧૯૮. ૐ લબ્ધમાનાયૈ શ્રુતાય નમઃ ૐ ।
૧૯૯. ૐ લબ્ધરસાયૈ શ્રુતસેનાય નમઃ ૐ ।
૨૦૦. ૐ લબ્ધસમ્પત્સમુન્નત્યૈ દુન્દુભ્યાય નમઃ ૐ ।
૨૦૧. ૐ હ્રીઙ્કારિણ્યૈ આહનન્યાય નમઃ ૐ ।
૨૦૨. ૐ હ્રીઙ્કારાદ્યાયૈ ધૃષ્ણવે નમઃ ૐ ।
૨૦૩. ૐ હ્રીમ્મધ્યાયૈ પ્રમૃશાય નમઃ ૐ ।
૨૦૪. ૐ હ્રીંશિખામણયે દૂતાય નમઃ ૐ ।
૨૦૫. ૐ હ્રીઙ્કારકુણ્ડાગ્નિશિખાયૈ પ્રહિતાય નમઃ ૐ ।
૨૦૬. ૐ હ્રીઙ્કારશશિચન્દ્રિકાયૈ પ્રપઞ્ચરક્ષકાય નમઃ ૐ ।
૨૦૭. ૐ હ્રીઙ્કારભાસ્કરરુચ્યૈ ઇષુધિમતે નમઃ ૐ ।
૨૦૮. ૐ હ્રીઙ્કારામ્ભોદચઞ્ચલાયૈ તીક્ષ્ણેષવે નમઃ ૐ ।
૨૦૯. ૐ હ્રીઙ્કારકન્દાઙ્કુરિકાયૈ આયુધિને નમઃ ૐ ।
૨૧૦. ૐ હ્રીઙ્કારૈકપરાયણાયૈ સ્વાયુધાય નમઃ ૐ ।
૨૧૧. ૐ હ્રીઙ્કારદીર્ધિકાહંસ્યૈ સુધન્વને નમઃ ૐ ।
૨૧૨. ૐ હ્રીઙ્કારોદ્યાનકેકિન્યૈ સ્ત્રુત્યાય નમઃ ૐ ।
૨૧૩. ૐ હ્રીઙ્કારારણ્યહરિણ્યૈ પથ્યાય નમઃ ૐ ।
૨૧૪. ૐ હ્રીઙ્કારાવાલવલ્લર્યૈ કાટ્યાય નમઃ ૐ ।
૨૧૫. ૐ હ્રીઙ્કારપઞ્જરશુક્યૈ નીપ્યાય નમઃ ૐ ।
૨૧૬. ૐ હ્રીઙ્કારાઙ્ગણદીપિકાયૈ સૂદ્યાય નમઃ ૐ ।
૨૧૭. ૐ હ્રીઙ્કારકન્દરાસિંહ્યૈ સરસ્યાય નમઃ ૐ ।
૨૧૮. ૐ હ્રીઙ્કારામ્ભોજભૃઙ્ગિકાયૈ નાદ્યાય નમઃ ૐ ।
૨૧૯. ૐ હ્રીઙ્કારસુમનોમાધ્વ્યૈ વૈશન્તાય નમઃ ૐ ।
૨૨૦. ૐ હ્રીઙ્કારતરુમઞ્જર્યૈ કૂપ્યાય નમઃ ૐ ।
૨૨૧. ૐ સકારાખ્યાયૈ અવટ્યાય નમઃ ૐ ।
૨૨૨. ૐ સમરસાયૈ વર્ષ્યાય નમઃ ૐ ।
૨૨૩. ૐ સકલાગમસંસ્તુતતાયૈ અવર્ષ્યાય નમઃ ૐ ।
૨૨૪. ૐ સર્વવેદાન્તતાત્પર્યભૂમ્યૈ મેઘ્યાય નમઃ ૐ ।
૨૨૫. ૐ સદસદાશ્રયાયૈ વિદ્યુત્યાય નમઃ ૐ ।
૨૨૬. ૐ સકલાયૈ ઈધ્રિયાય નમઃ ૐ ।
૨૨૭. ૐ સચ્ચિદાનન્દાયૈ અતપ્યાય નમઃ ૐ ।
૨૨૮. ૐ સાધ્વ્યૈ વાત્યાય નમઃ ૐ ।
૨૨૯. ૐ સદ્ગતિદાયિન્યૈ રેષ્મિયાય નમઃ ૐ ।
૨૩૦. ૐ સનકાદિમુનિધ્યેયાયૈ વાસ્તવ્યાય નમઃ ૐ ।
૨૩૧. ૐ સદાશિવકુટુમમ્બિન્યૈ વાસ્તુપાય નમઃ ૐ ।
૨૩૨. ૐ સકલાધિષ્ઠાનરૂપાયૈ સોમાય નમઃ ૐ ।
૨૩૩. ૐ સત્ત્યરૂપાયૈ ત્ર્યમ્બકાય નમઃ ૐ ।
૨૩૪. ૐ સમાકૃત્યૈ તામ્રાય નમઃ ૐ ।
૨૩૫. ૐ સર્વપ્રપઞ્ચનિર્માત્ર્યૈ અરુણાય નમઃ ૐ ।
૨૩૬. ૐ સમાનાધિકવર્જિતાયૈ શઙ્ગાય નમઃ ૐ ।
૨૩૭. ૐ સર્વોત્તુઙ્ગાયૈ પશુપતયે નમઃ ૐ ।
૨૩૮. ૐ સઙ્ગહીનાયૈ ઉગ્રાય નમઃ ૐ ।
૨૩૯. ૐ સગુણાયૈ ભીમાય નમઃ ૐ ।
૨૪૦. ૐ સકલેષ્ટદાયૈ અગ્રેવધાય નમઃ ૐ ।
૨૪૧. ૐ કકારિણ્યૈ દૂરેવધાય નમઃ ૐ ।
૨૪૨. ૐ કાવ્યલોલાયૈ હન્ત્રે નમઃ ૐ ।
૨૪૩. ૐ કામેશ્વરમનોહરાયૈ હનીયસે નમઃ ૐ ।
૨૪૪. ૐ કામેશ્વરપ્રાણનાઙ્યૈ વૃક્ષેભ્યો નમઃ ૐ ।
૨૪૫. ૐ કામેશોત્સઙ્ગવાસિન્યૈ હરિકેશેભ્યો નમઃ ૐ ।
૨૪૬. ૐ કામેશ્વરાલિઙ્ગિતાઙ્ગ્યૈ તારાય નમઃ ૐ ।
૨૪૭. ૐ કામેશ્વરસુખપ્રદાયૈ શમ્ભવે નમઃ ૐ ।
૨૪૮. ૐ કામેશ્વરપ્રણયિન્યૈ મયોભવે નમઃ ૐ ।
૨૪૯. ૐ કામેશ્વરવિલાસિન્યૈ શઙ્કરાય નમઃ ૐ ।
૨૫૦. ૐ કામેશ્વરતપસ્સિદ્ધ્યૈ મયસ્કરાય નમઃ ૐ ।
૨૫૧. ૐ કામેશ્વરમનઃપ્રિયાયૈ શિવાય નમઃ ૐ ।
૨૫૨. ૐ કામેશ્વરપ્રાણનાથાયૈ શિવતરાય નમઃ ૐ ।
૨૫૩. ૐ કામેશ્વરવિમોહિન્યૈ તીર્થ્યાય નમઃ ૐ ।
૨૫૪. ૐ કામેશ્વરબ્રહ્મવિદ્યાયૈ કૂલ્યાય નમઃ ૐ ।
૨૫૫. ૐ કામેશ્વરગૃહૈશ્વર્યૈ પાર્યાય નમઃ ૐ ।
૨૫૬. ૐ કામેશ્વરાહ્લાદકર્યૈ અવાર્યાય નમઃ ૐ ।
૨૫૭. ૐ કામેશ્વરમહેશ્વર્યૈ પ્રતરણાય નમઃ ૐ ।
૨૫૮. ૐ કામેશ્વર્યૈ ઉત્તરણાય નમઃ ૐ ।
૨૫૯. ૐ કામકોટિનિલયાયૈ આતાર્યાય નમઃ ૐ ।
૨૬૦. ૐ કાઙ્ક્ષિતાર્થદાયૈ આલાદ્યાય નમઃ ૐ ।
૨૬૧. ૐ લકારિણ્યૈ શષ્પ્યાય નમઃ ૐ ।
૨૬૨. ૐ લબ્ધરૂપાયૈ ફેન્યાય નમઃ ૐ ।
૨૬૩. ૐ લબ્યધિયે સિકત્યાય નમઃ ૐ ।
૨૬૪. ૐ લબ્ધવાઞ્છિતાયૈ પ્રવાહ્યાય નમઃ ૐ ।
૨૬૫. ૐ લબ્ધપાપમનોદૂરાયૈ ઇરિણ્યાય નમઃ ૐ ।
૨૬૬. ૐ લબ્ધાહઙ્કારદુર્ગમાયૈ પ્રપથ્યાય નમઃ ૐ ।
૨૬૭. ૐ લબ્ધશક્ત્યૈ કિઁશિલાય નમઃ ૐ ।
૨૬૮. ૐ લબ્ધદેહાયૈ ક્ષયણાય નમઃ ૐ ।
૨૬૯. ૐ લબ્ધૈશ્વર્યસમુન્નત્યૈ આગમાદિસન્નુતાય નમઃ ૐ ।
૨૭૦. ૐ લબ્ધબુદ્ધયે પુલસ્તયે નમઃ ૐ ।
૨૭૧. ૐ લબ્ધલીલાયૈ ગોષ્ઠ્યાય નમઃ ૐ ।
૨૭૨. ૐ લબ્ધયૌવનશાલિન્યૈ ગૃહ્યાય નમઃ ૐ ।
૨૭૩. ૐ લબ્ધાતિશયસર્વાઙ્ગસૌન્દર્યાયૈ તલ્પ્યાય નમઃ ૐ ।
૨૭૪. ૐ લબ્ધવિભ્રમાયૈ ગેહ્યાય નમઃ ૐ ।
૨૭૫. ૐ લબ્ધરાગાયૈ કાટ્યાય નમઃ ૐ ।
૨૭૬. ૐ લબ્ધપત્યૈ ગહ્વરેષ્ઠાય નમઃ ૐ ।
૨૭૭. ૐ લબ્ધનાનાગમસ્થિત્યૈ હૃદય્યાય નમઃ ૐ ।
૨૭૮. ૐ લબ્ધભોગાયૈ નિવેષ્પ્યાય નમઃ ૐ ।
૨૭૯. ૐ લબ્ધસુખાયૈ પાઁસવ્યાય નમઃ ૐ ।
૨૮૦. ૐ લબ્ધહર્ષાભિપૂજિતાયૈ રજસ્યાય નમઃ ૐ ।
૨૮૧. ૐ હ્રીઙ્કારમૂર્ત્યૈ શુષ્ક્યાય નમઃ ૐ ।
૨૮૨. ૐ હ્રીઙ્કારસૌધશૃઙ્ગકપોતિકાયૈ હરિત્યાય નમઃ ૐ ।
૨૮૩. ૐ હ્રીઙ્કારદુગ્ધાબ્ધિસુધાયૈ લોપ્યાય નમઃ ૐ ।
૨૮૪. ૐ હ્રીઙ્કારકમલેન્દિરાયૈ ઉલપ્યાય નમઃ ૐ ।
૨૮૫. ૐ હ્રીઙ્કારમણિદીપાર્ચિષે ઊર્વ્યાય નમઃ ૐ ।
૨૮૬. ૐ હ્રીઙ્કારતરુશારિકાયૈ સૂર્મ્યાય નમઃ ૐ ।
૨૮૭. ૐ હ્રીઙ્કારપેટકમણયે પર્ણ્યાય નમઃ ૐ ।
૨૮૮. ૐ હ્રીઙ્કારદર્શબિમ્બિકાયૈ પર્ણશદ્યાય નમઃ ૐ ।
૨૮૯. ૐ હ્રીઙ્કારકોશાસિલતાયૈ અપગુરમાણાય નમઃ ૐ ।
૨૯૦. ૐ હ્રીઙ્કારાસ્થાનનર્તક્યૈ અભિઘ્નતે નમઃ ૐ ।
૨૯૧. ૐ હ્રીઙ્કારશુક્તિકામુક્તામણયે આખ્ખિદતે નમઃ ૐ ।
૨૯૨. ૐ હ્રીઙ્કારબોધિતાયૈ પ્રખ્ખિદતે નમઃ ૐ ।
૨૯૩. ૐ હ્રીઙ્કારમયસૌવર્ણસ્તમ્ભવિદ્રુમપુત્રિકાયૈ
જગજ્જનન્યૈ જગદેક પિત્રે નમઃ ૐ ।
૨૯૪. ૐ હ્રીઙ્કારવેદોપનિષદાયૈ કિરિકેભ્યો નમઃ ૐ ।
૨૯૫. ૐ હ્રીઙ્કારાધ્વરદક્ષિણાયૈ દેવાનાઁ હૃદયેભ્યો નમઃ ૐ ।
૨૯૬. ૐ હ્રીઙ્કારનન્દનારામનવકલ્પકવલ્લ્યૈ વિક્ષીણકેભ્યો નમઃ ૐ ।
૨૯૭. ૐ હ્રીઙ્કારહિમવદ્ગઙ્ગાયૈ વિચિન્વત્કેભ્યો નમઃ ૐ ।
૨૯૮. ૐ હ્રીઙ્કારાર્ણવકૌસ્તુભાયૈ આનિર્હતેભ્યો નમઃ ૐ ।
૨૯૯. ૐ હ્રીઙ્કારમન્ત્રસર્વસ્વાયૈ આમીવત્કેભ્યો નમઃ ૐ ।
૩૦૦. ૐ હ્રીઙ્કારપરસૌખ્યદાયૈ શ્રીમન્મહાદેવાય નમો નમઃ ૐ ।
એષા સા સાક્ષિણી શક્તિઃ શઙ્કરસ્યાપિ શઙ્કરી ।
શિવાભિન્ના તયા હીનઃ શિવઃ સાક્ષાન્નિરર્થકઃ ॥
આત્મા ત્વં ગિરિજા મતિઃ સહચરાઃ પ્રાણાઃ શરીરં ગૃહમ્ ।
પૂજા તે વિષયોપભોગરચના નિદ્રા સમાધિસ્થિતિઃ ॥
સઞ્ચારઃ પદયોઃ પ્રદક્ષિણવિધિઃ સ્તોત્રાણિ સર્વા ગિરઃ ।
યદ્યત્કર્મ કરોમિ તત્તદખિલં શમ્ભો તવારાધનમ્ ॥
નિધે નિત્યસ્મેરે નિરવધિગુણે નીતિનિપુણે ।
નિરાગા જ્ઞાને નિયમપરચિત્તૈક નિલયે ॥
નિયત્યા નિર્મુક્તે નિખિલ નિગમાન્તસ્તુતપદે ।
નિરાતઙ્ગે નિત્યે નિગમય મમાપિ સ્તુતિમિમામ્ ॥
– Chant Stotra in Other Languages -Sri Ardhanarishvaratrishati:
Sri Ardhanarishvara Trishati or Lalita-Rudra Trishati in Sanskrit – English – Bengali – Gujarati – – Kannada – Malayalam – Odia – Telugu – Tamil
1. Ardhanareeswara
The Shiva-Lingam is a symbol of Lord Shiva. When you look at the Lingam, your mind is at once elevated and you begin to think of the Lord. The word Lingam is derived from the two Sanskrit words laya (dissolution) and agaman (re-creation). Thus, shivalinga symbolizes that entity in which the creation merges at the time of dissolution and out of which the universe reappears at the beginning of the new cycle of creation.
Thus, it is Shiva the destructive form of the Almighty, who is represented by the Lingam or Mark, which is manifestly the CREATIVE power of Divinity, the divine symbol that is utterly sublime Light (Jyoti) in its philosophical underpinnings.
One of the 64 manifestations of Shiva – the man-woman form with Parvati constituting the left half of Shiva is Ardhanareeswara. This is a much-hailed form in scriptures of various languages.
Mother Shakthi once propitiated Lord Shiva with such fervent intensity that she be part of him in body and mind. Her pleased husband through his divine powers granted her this wish. The Master then absorbed her in half of himself and thus was created the half-man half-woman aspect of Lord Shiva, symbolizing the oneness of all beings. One can state that even In Gender definition, this aspect became the fundamental root of Advaitha.
This fusion of Shiva and Shakthi representing the male and female halves transcends the distinction between and limitation of male and female and takes the Lord to the level of beyond-gender manifest Brahman, realization of which means
liberation.
Shakthi part is golden, while Shiva part is snow-white. She is substrate and He is substance. Shiva is static; Shakthi is dynamic and creative. Shiva is Being and Shakthi is Becoming. He is One; She is many; He is Infinite and She renders the Infinite into finite; He is formless and She renders the Formless into myriad forms; but both are one. Shiva and Shakthi exist in Nirmala Turiya state (Stainless Purity).
When it comes to worship of Ardhanareeswara, some worship the Shiva aspect and some worship the Shakthi aspect. Shiva is viewed as the Holder of Power, though he is inert. Shiva is Shava (dead body) without Shakthi. All that power in creation,
maintenance, and dissolution rests with Shakthi. But the Great Mother does not exist without Shiva. When they become one, Ardhanareeswara becomes, a being of generative and constructive force.
Philosophically, this form portrays the boundless Grace of God. The formless God is called parashiva. On Its own free-will for the benefit of pashus (souls), which are drowned in pAsha (bondage), It thinks to create the worlds. Its dynamism of
creation thus springs out of It, which is called Shakthi. Now Shiva and Its power Shakthi create everything. This is the form of their togetherness that makes every existence active. Shiva and Shakthi are one and the same Supreme may also act independently. They are associated like the person and the action of the person. They are one and the same like the ice and the water – one becomes the other. Poet Kalidasa hails them as inseparable like the word and its meaning, the letter and pronunciation!!
“vAk arthA viva samprakthau vAkartha pprathipathayae jagatha: pithrau vandhe parvathi parameshwarau “ From time immemorial the man-woman relationship has always dominated the very fabric of civilization. Whether it is the western theory of creation, that of Adam and Eve, or the Indian concept of Purusha and Prakriti, the very core of civilization stems from the concept of the union of the male and the female.
Shiva and Shakthi are compared to gold and gold ornaments; they are same; Shiva is hypostasis and when this force fuses with Shakthi results in multitude of manifestations.
Legends:
We find many references in our ancient puranas, regarding the origin of this Supreme form. Brahma the creator of the universe, crafted the cosmos as per the divine instruction. He made all the living beings and yet could not find any development. The beautiful world remained lifeless without any expansion. The
maker was very much worried. A heavenly voice instructed him to commence creation with the help of copulative activities. But Brahma was finding it impossible since all the forms had been inert (males) till then. At this instance the supreme form of Ardhanareeshwara manifested. Brahma contemplated on this form of
Shiva – Shakti. The Lord became very pleased with him revealed his Ardhanari form- Left side of his body resembled like a woman while the right side appeared like a man. Lord Brahma worshipped this form of Shiva and the Lord then separated the feminine part of his body and thus manifested mother Shakti. Lord Brahma worshipped her and requested to bestow such power by which he could create a woman. Goddess Shakti blessed him by saying – ‘So be it’ and vanished. This way Lord Brahma became capable of commencing copulative creation. It was only then that Brahma realized his mistake and created a woman, and Srishti or creation began.
In another episode, Goddess Umadevi once playfully closed the eyes of her beloved, which plunged the world into darkness. All living beings suffered in the dark. The universal mother felt for her folly and separated herself from her companion. Mother started worshipping Lord Shiva in the form of Linga to absolve
herself of this sin and to reunite with him. Lord Vishnu, (or Adi Kesava Perumal, enshrined at Thiruchenkode, a unique Ardhanareeshwara temple) instructed Shakthi on the Kedara Gowri Vratam to be performed to unite with Shiva. When she reached Kancheepuram, Lord Shiva ordered her to proceed to Thiruvannamalai and do her penance. Likewise Mother Parvathi did penance at Pavalakundru with the help of Saint Gowthama. A demon called Makishasuran disturbed the penance of Mother Parvathi. The Mother took the form of goddess Durga Devi and destroyed him on the full moon day of the Tamil Month of Karthigai during the auspicious period of pradosham. Lord Shiva presented himself in the form of Fire atop the hill and merged Goddess Parvathi on the left half of his body. This day of Supreme merger is celebrated as Karthigai Deepam. To
commemorate this event, every year during the festival of Annamalai Deepam, Lord Arthanareeswaramurthi presents himself as Jyothi Swaroopa to his devotees.
Another famous anecdote of Ardhanareeshwra is related to Sage Bringi. Sage Bringi was one of the ardent devotees of Lord Shiva who considered that Shiva grace is the ultimate source for existence. He was a violent votary of Lord Shiva to the
exclusion of any deity in the worship including Parvathi! He refused to worship Shakthi, a woman. Even during his daily worship, he would circumbulate only the Lord ignoring Mother Shakthi, with a flashing spark of arrogance. The divine
couple wanted to enlighten the sage and hence assumed this unique form sharing his body with Parvathi. The couple took the form of Ardhanareeshwara and stood unified inseparable to every atom. Even then the egoistic sage took the form of a
bee (Bringa in Sanskrit stands for Bee and the sage came to be called Bhringi.) and tried to pierce through the body of the Lord so that he could go around only the Shiva part. In every human body the static force of Shiva constituted the bone and the skin and the dynamic force of Shakthi triggered the blood and flesh. Goddess Shakti, being the power as the name indicates, pulled out her energy from Bringi’s body. Now he was a mere skeleton and was even unable to stand. The Lord pacified Parvathi and gave the sage one more leg to stand. The sage soon realized his folly and understood that life becomes dynamic only by the blending of both grace and force which are not contradictory but complementary to each other.
At this point, instead of getting deeper into the analysis of the beliefs of different Schools on Saivism [one can read the writings of Swami Tapasyananda, RK Mutt, for greater details], going to the basics of Advaitic Philosophy of AdiSankara,
the following leads to Ardhanareeswara.
The Supreme Reality is non-dual, having within it, a distinction between Shiva and Sakthi – the Power holder and Power- described as Being and will. What is called Power becomes the Mother, Tripurasundari and the Power Holder, Shiva Her Concert. Thus though they are one in principal, in practice they are treated as distinct. Thus it ca be said, Shiva Lingam encompass both the aspects and become the Root of Ardhanareeswara.
Ardhanareeshwara stands for a profound philosophic truth that the female and the male are complementary to each other and it is their combination, the blending of grace and force that contributes to the creation of life.
The serene Kumudakriya raga and its flow in the kriti Ardhanaareeswaram By Muthuswamy Deeshidar, provides the appropriate background for a narration describing Tiruchengode and the shrine to the Ardhanareeswara form of Shiva – a shrine where the last puja of the night is of special significance.
This song by itself is easily understandable for its inner meaning, – more specifically the charanam in praise of the Lord. Many of te other songs By Muthuswamy Deeshidar at Various Siva Temples on the Lord and Devi, though sound as if written on Lord Siva or the Supreme Mother, a deeper understanding will show that most of them bring out the Oneness Of the Supreme-the Ardhanareeswara.
As examples the author would like to site only two songs:
The song Thiagarajayogavaibhavam in AnandaBairavi
tatvaswarupa prakasam sakala tatva swaupa prakasam
sivasakthyaadi sakala tatva swarupa prakasam
the teacher of the nature of philosophical truth (tatvaswarupa praksam), known by all the different religions (sakala tatvaswarupa prakasam), and in the form of Siva and Sakthi (potential energy and active power) which is the basis of every thing.( sivasakthyaadi sakala tatva swarupa prakasam).
The 2nd song is the Neelayadakshi in Neelambari.
Siva Kaayaa Rohanee Sollasini Chitrupa Vilaasini
She delights in sharing half the form (“kaaya”) withLord Shiva and shines (“rohane”) as supremeconsciousness. (“sollasini”).
To summarize subtly for the understanding of the layman about Shiva:
He’ Paarvathee Hrudhayavallaba Chandramoule’ Boodhaathiba Pramadhanaadha Girisavaasa He’ Vaamadhe’va bhavarudhra Pinaakapaane’
Samsaaradh:ukkaka Hanaath Jadheesa Raksha
The concept of the Hindu Trinity, establishing Brahma as the creator, Vishnu as the preserver and Siva as the destroyer was taught to the simple peasants by the Rishis.
Shiva is sometimes depicted as fiercefull god with terrifying weapons and frightening face. In fact Shiva is not at all firecefull or frightening and this fact can be understood while we have an in-depth study of Vedas and Upanishads. Shiva
is very merciful and loving in nature. He always gives his devotees whatever is asked for. He is the one who gave immense powers to Ravana, Surapadma, Tharasura and many more assuras. He is muscular while fighting with evils and that is why he is called the Destroyer of evils. He is feminine while gracing his devotees with love and that is why he is called Thaummanavar. He is the male and He is the female. He is the Shiva and he is the Sakthi. Without Shiva there is no Sakthi
and without Sakthi there is no Shiva. The Shivaskathi Concept is enshrined in Ardanareeswar where we can see our mother in the left and our father in the right. An iconographical and textual depiction of Siva, which epitomizes this dynamic most powerfully, is through the figure of Ardhanareeswara.
Ardhanareeswara´s iconographical embodiment of paradox and the meeting of dualities-embodied sonically as well as visually-mirrors a similar paradox and synthesis embodied by individual men and women. The male hormone Testosterone in women and the female hormone Estrogen in men testify to the
fact that characteristics of both sexes are present in each one of us. The production of these in our bodies keeps our personalities and our bodies in balance. The differences are brought together in the beautifully conceived anthropomorphic
form of Ardhanareeswara. The form encompasses every thing from action to inaction, eternal rest to endless activity, the terrible and the benign. The Devi depicted on the left half of the deity, is the power of god by which creation,
protection, and destruction of the universe is accomplished. The philosophy of the Ardhanareeswara places the genders on equal terms without question.
2. The Basics of the Yantra and the significance of Srichakra and Maha Meru. In Ardhanareeswara Puja.
Sri Yantra / Maha Meru is the mystical construction of cosmos, and have the power of 330 million Mantra-Devatas (subtle-energies) polarized and embedded therein, in the form of 52 Matruka Aksharas (alphabets) which form the base of any
Mantra, its attributed Deity, the carriage (Vahana or vehicle on which the Deity sits), the herb or tree to which it belongs and the corresponding body part of the human beings, which it controls. Therefore Sri Yantra / Maha Meru represents the whole Universal Energy and the Energy embedded in every animate and inanimate objects, meaning the Soul.
Before starting the worship it is advisable to know about the way the Sri Yantra is constructed, what all it represents, about the 9 Avaranas, the deities, their gunas and significance, so that your worship is more meaningful. The following are
the authentic details as given in various Tantra and Mantra scriptures.
Five downward pointing triangles representing Devi intersect with four upward pointing triangles representing Shiva, forming 43 triangles including the central triangle.
From the five Shakti triangles come creation and from the four Shiva triangles come the dissolution. The union of five Shaktis and four Fires causes the chakra of creation to evolve.
At the center of the Bindu of the Sri Yantra is Kamakala, which has three Bindus. One is red, one is white and one is mixed. The red Bindu is Kurukulla the Female form, the white Bindu is Varahi the Male form, and the mixed Bindu is the union of Shiva and Shakti – the individual as the potential Sri Chakra. Varahi, the father-form, gives four dhatus to the child and Kurukulla, the mother-form, gives five dhatus to the child. Theses represent the nine dhatus of the human body. Varahi’s four fires are the 12 (4 x 3) sun Kalas, the 12 Zodiac constellations. Kurukulla’s five triangles are the 15 (5 x 3) Kalas of the moon, 15 lunar Tithis.
These nine triangles also represent the nine stages of growth of the human child in the womb. Surrounding the 43 triangles formed by the intersection of the nine triangles are the 16 petals circle. Surrounding the 16 petal circle is an 8 petal circle. After that the 3 lines and at the outermost part of the Sriyantra there are 3 lines called the Bhupura.
The 43 triangles constitute the six inner sections called Avaranas, the two circles of petals are two more avaranas and the Bhupura of 3 lines is the last Avarana. These 9 Avaranas of the Sri Yantra have various presiding Devis. They are the Devi’s Parivar (retinue) of total 108. In the Srichakra puja they are systematically worshipped one by one with their names and mantras. The presiding Deity of Srichakra, Devi, is Known as Lalita Tripura Sundari. The form of Devi Kamakshi
of Kancheepuram is the closest resemblance of the Devi as described in the scriptures
Chakra puja or Yantra puja is the worship of a deity in a diagrammatic form. This type of worship exists in a lot of the other parts of the world also. The worship of Devi in Sri Chakra is regarded as the highest form of the Devi worship. Originally
Lord Shiva gave 64 Chakras and their Mantras to the world, to attain various spiritual and material benefits. For his consort Devi he gave the Sri Chakra and the highly coveted and the most powerful Shodashakshari mantra, which is the
equivalent of all the other 64 put together.
The Bindu in the center of the Sri Chakra is the symbolic representation of the cosmic spiritual union of Shiva and Shakti. Apart from that the Sri Chakra also embodies countless number of deities and represents the whole of creation. Hence by worshipping the Devi in Sri Chakra one is actually worshipping the highest ultimate force in the Tantrik form. That is, the Upasaka is worshipping Sri Ardhanareeswara [ri] at the Bindu.
Lalita means The One Who Plays. All creation, manifestation and dissolution is considered to be a play of Devi. Tri-Pura means the three worlds and Sundari means beauty. She is the transcendent beauty of the three worlds. Tripura also
signifies: – She is the ruler of the three gunas of Satva, Rajas and Tamas; and Sun, moon and fire – the zodiac and the planets, and therefore Time itself; She is also ᳚tripura” as Will (Iccha), Knowledge (Jnana) and Action (Kriya). She is also “tripura” as intellect, feelings and physical sensation; and She is triple as the three states of the soul – awakening, dreaming and -sleeping states. Her five triangles also represent the Pancha Tatwas and the Pancha Bhootas. (This is what the verse in Lalita Sahasranama means by -“Panchami pancha bhuteshi pancha Sankhyopacharini ᳚. It is difficult to say what She is not. Lalita holds five flowery arrows, noose, goad and bow. The noose represents attachment, the goad represents repulsion, the sugarcane bow represents the mind and the flowery arrows are the five sense objects.
It is important to note that the Sri Yantra / Maha Meru is placed, with the central triangle always pointing down or towards the sadhaka (worshipper). In the Meru the central dot is within a triangle and here also any point of the triangle will always face the worshipper. Whatever side the central triangle faces, it becomes south and the top becomes North. If the Sri Yantra is placed with the 5 triangles looking down, it becomes the Sakthi Chakra (potent energy) and if it is placed with the 4 triangles looking down, it becomes the Shiva Chakra (latent energy). In the case of Maha Meru, it is never placed lying flat down, as it is conical and will always be placed top up. Therefore they have no sides such as North, South, East or West etc.
The north-east of the Sri Yantra / Maha Meru is the place of Agni, the North West Divine (God), the South East – Asura (Demon negative), and the South West Vayu air flow. Therefore they totally control the flow of energy in the puja room or
meditation hall or house or office wherever it is placed and brings in all benefits to the user. It corrects the aura of the individual’s magnetic field, cleanses the place of
unwanted energy, corrects vastu defects, increases happiness and contentment and finally helps one to reach the goal of human life. It ushers Spiritual and Material benefits to go hand in hand.
The subtle energy in Sri Yantra / Maha Meru will not vibrate unless it is properly charged and given the power by the process of transmission of Divine Energy by the competent persons, much like the human body, which cannot vibrate without the soul. Extensive bathing with sanctified water, performing Puja (worship) charging the Sri Yantra and Meru with Divine Mantras prescribed, and finally doing Homa (havan) in sacrificial fire are all done as prescribed perfectly.
Why a Meru inside a pyramid or cube? The angular measurements of the Pyramid correspond to the angles in Sri Yantra /Meru. The Pyramids give out bio-energy fields, akin to those found in ancient Sri Yantra installed in various Temples
in India. Temples where the Sri Yantra / Meru is installed provide the bio-energy to cure the illness of those who rested there. Therefore a combination of Meru inside Pyramid/Cube was conceived to double the effect of reducing illness, bringing in harmony, prosperity and peace of mind.
Worshippers of Sri Chakra or Mahameru vibrate Divine energy and are able to transmit the same to others for the welfare of the society. There are nine chakras in the Sri Chakra. These nine Chakras have each a distinct form and a distinct
name. Proceeding from the outermost to the inner, let us describe the Chakras. The outermost is a square Chaturasra of three lines, the lines one inside the other, opening out in the middle of each side as four portals. This is known as the
Bhupura, the earth-stretch. This is the ground-plane if Sri Chakra is considered as graded elevations, Meru. Through the portals in the Bhupura one enters the precincts. Immediately inside the square are three concentric circles, which serve
as three girdles trivalaya. The space between the sides of the square and the circumference of the outermost circle, between Bhupura and Trivalya, is known as Trailokya Mohana Chakra, the Enchanter of the Triple World. Inside the 3 girdles are:
1. Sarvasa Paripuraka Chakra – 16 Petals – Fulfiller of all Desires;
2) Sarva Sanksobhana Chakra – 8 Petals – Agitator of all;
3) Sarva Saubhagyadayaka Chakra – 14 Triangles [Chaturdasa Kona] – Giver of all Auspiciousness;
4) Sarvartha Sadhaka Chakra – 10 Triangles [Outer Dasara] – Accomplisher of all Purposes;
5) Sarva Raksakara Chakra – 10 Triangles [Inner Dasara] – Giver of all Protection;
6) Sarva Rogahara Chakra – 8 Triangles [Ashta Kona] – Remover of all Diseases;
7) Sarva Siddhiprada Chakra – Inverted Primary Triangle – Giver of all accomplishments and 8. Sarvanandamaya Chakra – Bindu – Full of all Bliss.
The Mahamehru is consisting 43 triangles. The base is having 4 door opens which are called Dhwara Shris and the next step is consisting 3 circles which are called as Bhoopurams and the next is 16 petal lotus and the next is 8 petal lotus and the dot is called as Bindustanam. In that Bindustanam, the goddess Parasakthi is being seated in 4 legged simhasanam in the lap of her husband Kameshwara. The puja method of this Mahamehru is called as Navavarna puja.
According to ancient rishis and saktha upasakas where the ᳚Maha Meru” is kept (i.e., Sri Nagara of Goddess Parasakthi) it is sure that the three supermost powers namely Parasakthi (to give us strength), Mahalakshmi (to give us a very good
wealth) and Maha Saraswathi (to bless us with vast knowledge and education) will have their permanent residence.
As per the mathematical theory, Mahameru is of 90 Deg. and its shadow will be only inside of it. In India, the Chola King Rajaraja Cholan made the Sikaram in Sri Prahadeeshwarar temple at Tanjore District according to this theory.
The mention of the geographic location of Mt. Sumeru in Vishnu Purana is very interesting. Most significantly, Kailas Range is situated at 31.00 N 82.00 E while Mt. Everest is at 28.05 N 86.58 E. Both the peaks are close to the centre of the earth (90 degrees). Thousands of years ago, the maharshis could realize that the Mount Sumeru is at the centre of the earth.
Bhaskararaya’s bhashyam for Lalitha Sahasranamam while dealing with the Naama “Mahameru Nilaya” quotes that the Book, Tantraraja Chapter 28.
“In the midst of Meru the great shining Lalitha ever remains”, around it (the meru) there are 14 continents up to the ocean where the other deities (remain).
Beyond them in the last supreme ether are, abodes of Chitra’s and the other deities. Sri Chakra has 3 aspects: Bhoomi, Kailasha and Meru. When it is identified with the eight deities namely Vasini and others it is the Bhuprastara; when it is with the matrika letters it is Kailasha; and the Meru when it is with the 16-nitya deities. Meru nilaya means She abides in the mental identification with 16 nitya deities. Meru, the
nine-syllable mantra as described in the gyanarnava indicated by the following words:
“ Bhoomi Chandra Shiva Maya Shakthi Krsnadhavan Madhana Ardhachandra and Bindu.” Nilaya the place where from all other mantras arose.
Mahameru Puja and its inner meaning.
The significance of Mahameru Puja has been well explained by People like Anna Subramanya Iyer, Kalyanasundaram Iyer, Najan Publications and others. The following is the underlying significance Of the Puja which must be a daily Ritual- for true enlightenment. The person doing Puja it is said, is synonymous with the Supreme mother and with true surrender and sincere devotion to his duties, one integrates with the Ultimate.
One starts with Todi, then MahaGanapathi, Balasubramanya followed by the 10songs and to does Lalitha Sahasranaamam and or Trisadhi.
Here after singing Todi, the upasaka gets the blessings of Devi to do The ULTIMATE PUJA and for that seeks and gets Permission from HER and the 32 Rishi’s/Sidhhas who are ever in Her Service at the 1st step of Mahameru.
Then he goes one step up on Mahameru Anticlockwise[ACW] =Appradakshinam to get the blessings of MahaGanapathi[Gowlai song] and 24 sidhhas,at the Banks of Kamalaalaya Theertham .After having the bath the upasaka climbs 2 more steps, again anticlockwise to get the blessings of Balasubramanya[suritti].
Balasubramanyar is Siva Guru and with him are 16 Rishis at this step. Proceeding ACW while singing Ananda Bairavi, asking MahaTripura Sundari to ᳚Protect me”: Kamalamba Samrakshithoham᳚! One also gets to be blessed by 16 sidhhas at this point.
According to writings by Greats, an average human is indeed blessed very high to reach, even this step with all his/her worries, aspirations and day to day responsibilities.
Now a blessed one proceeds further ACW singing Kalyani Kamalamba seeking Her Grace to permit to worship HER ᳚as the one always worshipped by Lakshmi and Saraswathi.” Here one is blessed by Devi and 12 Sidhhas.
After Kalayani one climbs ACW to sing Sankarabaranam ᳚seeking HER blessings to be integrated with ᳚Brahman”! 9 sidhhas bless the upasaka at this step.
Climbing further ACW, while singing Kamboji, one is worshipping Her as the ultimate Mother of all beings – Devaas, Rishis and Lord Siva Himself. The upasaka is blessed to get Her Grace and blessings of 6 of the Greatest Sidhhas and proceeds ACW to Sing Bairavi. The meaning of Pallavi is explicit, “I HAVE NOTHING ELSE TO CLING ONTO, except thy lotus feet-Param Nahi Re᳚ telling her ᳚ Sivaantha Thathva Swaroopinya᳚= you are Siva and Sakthi”. There are 4 more Sidhhas at this level..
Next ACW climb leads to Punnagavarali Song and Sahana song, both in Her Honor telling Her, ᳚you are the root of everything”. With Punnagavarali the upasaka gets blessed by 2 SathGurus . At the penultimate step to Bindu [Kanda Kamala]. the upasaka worships Lord Siva as the Ultimate Guru of all. Now the upasaka is at the foot of Sri Bindu on Sri Mahameru singing ᳚Sri Kamalamba Jayathi᳚. The lat song is
Sri Raga Kamala and one concludes with Lalitha Sahasranaamam or Trisadhi or both. The Ardhanareeswara Trisadhi integrates The Sakthi and Siva by way of Naamaas derived from Lalitha Trisadhi and mostly Rudram and will certainly help the upasaka for integration with the Supreme through True surrender.
3. What is special about Ardhanareeswara Trisati presented.
Ardhanareeswara Trisadhi is more a formulation than an Original Composition.
The 1st part of each Naamaa is derived from Lalitha Trisadhi and the 2nd part from Rudram. However of the 300 masculine Naamaas, 34 are not derived from Rudram, but from various other Scriptures set in praise of Lord Shiva since Rudra
Trisadhi has only Pranava Manthram or some repeats in these 34 places. These 34 namaas as well as the entire formulation were made during Sri Mahameru Puja over several months through the direct guidance by the Supreme Mother Herself.
4. Puja Methodology.
This is a note written with all humility and total Surrender to Sri Ardhanareeswaraa for the benefit of those Uppsakas who aspire for self-realization.
Sri Sri Paramacharya and the other Greats have always emphasized on Athma Vichara while being selfless, living with no hatred and jealousy towards fellow beings.
The Mother is an integral Part of Lord Shiva and no need to look anywhere except Sri Lalitha Sahasra Naamam for getting an introduction to Shiva-Sakthi Iykkyam.
People being familiar with Navaa Varna Puja, Mahameru and Sri Chakra Puja are aware of the need of discipline and proper initiation with rigorous Anushtana approaches.
In the present day world with a fast life, the average Gruhastha has very little time for practicing even the elementary rituals.
This note is neither critical of the present day set up nor aims at imposing any specific methodology for prayer.
It is said, that to be a Devi Upasaka, one should be blessed by THE MOTHER even before the birth.
An extensive survey of Literature On Ardhanareeswara both by Goggle and Wikipedia revealed that Lalitha Sahasranaamam is the one cited for Ardhanareeswara Puja and this author could not locate a separate Ardhanareeswara Trisadhi and Sahasranaamam.
This formulation presented here is at the ordainment of Sri Lalitha Tripurasundari.
For those who may raise the question: Shiva Sakthi uses the masculine Gender 1st while in this formulation on what basis, Feminine gender precedes Shiva Naama in each?
In all our Puja’s during Sankalpam, we say: “Kalpakaamba sametha Kapaaliswara Swami Sannidow, Alamelu Manga Sametha Veenkateswra Swami Sannidow and so on. Also Without Sakthi [Energy] Shiva is Powerless. Naturally Sakthi take precedence to Shiva, here in.
For those who have very high time demand on their daily routines Natdopasana is adequate. Sing the songs of your favorite Deity at least when you are taking bath getting ready for your long Day. For those who have the time and drive Ardhanareeswara Trisadhi Can be considered as a boon since one worships Shiva-Sakthi through these 300 lines.
Abishekam with Rudram is the start of any Shiva- Sakthi Puja. But without initiation, this is not done.
But one can do this Trisati after bath with Akshadai, Swarna Pushpam
[Most Jeweler Shops provide Silver or gold-coated silver coins for this purpose] or any flowers as per ones wish. One can do it on any day of his or her choice if it is not possible on a daily basis.
The upasaka must make sure that he or she does not make a mistake and ensure that the gender ending is not overlooked. It does not matter if one does it ONLY occasionally due to time constraints, but do without mistakes. The author is emphasizing this point since there are many whom this author has encountered, who say, “I am doing the Puja with sincerity. If there are mistakes, in methodology, pronunciation etc., let the Deity take care”!
The author advocates the following approach to serious upasakaas.
a. As a prelude to Ardhanareeswara Trisati Archana, one can sing the Navaa Varna Keerthana of Sri Muthuswamy Deekshidar. The Paddathi for singing is well established.
b. Those who have time can add the following songs: Saptha Brahma mayee [Adi Sankara], Sadaa Saaranga [Manoranjani] Annapoorne Visalakshi [Sama], Saraswathi, [Chaayaa Tharangini], Amba Neelaayadakshi [Neelaambari], Akilandeswari [Dwijavanthi] and Ardhanareeswaram [Kumudakriya].
There are hundreds of other Songs by the three Greats as well as by Mahans like Papanasam Shivan and Contemporary composers.
Life is not a sweet bed of roses but any struggle in life can be over come by Total surrender.
Though all slokas like Lalitha Sahasranaamam, Vishnu Sahasranaamam etc end with Palasruthi, there is no need to read this part if one accepts that the Supreme knows his aspirations and the same will certainly will come to him/her. As long as
we are sincere to our duties- Parents, spouse and children, we will never be let down and the Prayer will carry us to heights we never would have imagined.
5. What are the essential qualities expected of the Upasakan to achieve Self-realization and integration with the supreme.
A Sri Vidya Upasakan must not find fault with the beliefs and faith of others and other religions. He must be sincere and serious in his surrender and his worship goes on as an undercurrent at all times. This comes naturally if he has Her
guidance. Never ask for favors but be prepared for service and sacrifices. Be fearless and frank and do the duty and the puja without looking forward to the fruit. The only goal that he must have is self-realization.
References: The author thanks Google Search under headings “Ardhanareeswara, Srichakra, Mahameru and Lingam”.
Significant and more detailed information are available in the following.
Saundarya Lahari, of Sri Sankaracharya by Swami Tapasyananda, Tamil Bashyam Saundarya Lahari by Anna Subramanya Iyer, Adyar Library Service Volume 11, Lalitha Sahasranama with Bhaskararaya’s Commentary, English Translation by R.A. Sastry, reprint 1999.
Dr. M. Srinivasan,
Author and Retd. Professor, IIT Madras
Retd. Sr. GM., R and D., SRF. Manli, Madras.