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UMÁMAHEÙVARA STOTRAM
This hymn of praise is devoted to Lord Mahesvara who is the inseparable companion of Umá who represents his ùakti. The nondifference between the ùakti and ùaktiman is given an anthropomorphic form in the half male female Ardhanárèùvara in temples. These two otherwise called Párvatè and Parameùvara by kálidása in his song of invocation in Raghuvamùa are rightly compared by him to that eternally inseparable pair the word and sense, vák and artha, a truth which Kátyáyana, the grammarian states in his first várttika, viz. `Siddhe ùabdárthasam bandhe..' (when word, its meaning and their relation are learnt to be eternal...). The beginning of every verse us marked by the Paòcákaúara.
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Namaç ùivábhyám navayauvanábhyám
Parasparáùliúûa - vapurdharábhyám
Nagendrakanyá-vøúaketanábhyám
Namo namaç Ùañkara párvatibhyám(1)
Obeisance to Ùiva and Ùiva (Umá) the eternally young pair who hold each other's body in mutual embrace. I offer again and again my obeisance to Ùañkara and Párvatè, the one with the bull for his banner and the other beloved daughter of the king of mountains (Himaván).
`Being ever young' indicates that they have no beginning or end. Párvati, the daughter of Himaváan even by her hard penance `tapaç samádhi' (vividly described by Kálidása in his Kumárasambhava), won the heart of Ùiva and his hand too, nay, one half of his body. The word Ùiva means the source of auspiciousness.
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Namaç Ùivabhyám sarasotsavábhyám
Namaskøtábhèúûa-varapradábhyám
Náráyaïenárcita-pádukábhyám
Namo Namaç Ùañkarapávatèbhyám(2)
Obeisance to Ùiva and Ùiva to whom gay festivals are performed, who grant the things desired by the suppliants and whose feet are worshipped by Náráyana. Obeisance to Ùankara and Párvatè ever and anon.
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Namaç Ùivábhyám vøsaváhanábhyám
Viriòciviúïvindra-supüjitábhyám
Vibhüti-Páûèra-vilepanábhyám
Namo namaç Ùañkarapárvatèbhyám(3)
Obeisance to Ùiva and Ùiva mounted on the sacred bull who are worshipped with devotion by Brahmá, Viúïu, Indra. More and more of obeisance to Ùankara and Párvati who are smeared with the holy ash and saffron.
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Namaç Ùivábhyám jagadèsvarábhyám
Jagatpatibhyám jayavigrahábhyám
Jambhárimukhyair abhivanditábhyám
Namo namaç Ùañkarapárvatèbhyám(4)
Obeisance to Ùiva and his consort, the God and Goddess of the Universe, the Overlords of the worlds, the embodiment of success. Obeisance for ever to Ùañkara and Párvati who are saluted by Indra and others.
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Namaç Ùivábhyám Paramauúadhábhyám
Paòcákúarè paòjararaòjitábhyám
Prapaòcasøúti-sthiti-samçrtábhyám
Namo namaç Ùañkarapárvatibhyám(5)
Obeisance to Ùiva and His consort, that whom there is no other medicine (to cure the ills of the spirit). They delight in the cage of the pentad of holy syllables. They are the authors of the cosmic deeds of creation, sustenance and dissolution of the universe. To them I offer my repeated salutations.
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Namaç Ùivábhyám atisundarábhyám
Atyantam ásakta-hødambujábhyám
Aùeúalokaikahitamkarábhyám
Namo namaç Ùañkarapárvatibhyám(6)
Obeisance to Ùiva and His consort in whom one finds the acme of beauty, and whose lotus-like hearts are closely drawn to each other. I salute ever and anon Ùañkara and Párvatè who ever do good to all the worlds.
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Namaç Ùivábhyám kalináùanábhyám
Kañkála-kalyáïa-vapurdharábhyám
Kailásaùailasthita-devatábhyám
Namo namaç Ùañkarapárvatibyám(7)
Obeisance to Ùiva and Ùivá who destroy the evils of this dark age. They assume a form marked at once by skeletal frame and auspicious things. I offer repeated salutations to the divine pair, the denizens of Kailása.
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Namaç Ùivábhyám aùubhápahábhyám
Aùeúalokaika-viùeúitábhyám
Akunthitábhyám smøtisambhøtábhyám
Namo namaç Ùañkarapárvatibhyám(8)
Obeisance to Ùiva and His consort who dispel all evils, who constitute the Supreme Being of all the worlds, whose power is unimpeded and who are reached by following the Smøtis. I offer my salutations to Ùañkara and Párvatè.
St. Jòánasambvandha assures the people that those who worship the Lord of the `Karavira kúetra' will not be afflicted by sorrows of mundane existence (I.58-6), The Devi Máhátmyam similarly affirms: ``Those who meditate on the Canãiká persistently will be free from all fear and illness, reap everlasting glory and ultimatelly liberation' - Devèdhyánam 29 - 30.
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Namaç Ùivábhyám rathaváhanábhyám
Ravinduvaiùvánaralocanábhyám
Rákáùaùñkábha-mukhámbujábhyám
Namo namaç Ùañkara-párvatèbhyám(9)
Obeisance to Ùiva and his spouse mounted on the chariot; they have the sun, moon and fire for their eyes; their lotus-like face resembles the full moon. Let me offer my stream of salutations to Ùañkara and Párvatè.
That the Sun, moon and fire are the three eyes of Ùiva indicates that He is the source of all lights - jyotiúám jyotiç; and that He is the witness of every thing in the world at all times and that He is the illuminer of Jòána by dispelling the darkness of ignorance or avidyá.
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Namaç Ùivábhyám jaûilandharábhyám
Jarámøtibhyám ca vivarjitábhyám
Janárdanábjodbhava püjitábhyám
Namo namaç Ùañkarapárvatèbhyám(10)
Obeisance to Ùiva and His Consort with matted locks of hair. They are free from old age and mortality. I salute incessantly Ùañkara and Párvati who are worshipped by Janárdana and Lotus-born Creator.
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Namaç Ùivábhyám Viúmekúaïábhyám
Bilvacchadá-mallikadámabçødbhyám
Ùobhávati-Ùántavati Ùvarábhyám
Namo namaç Ùañkarapárvatibhyám(11)
Obeisance to Ùiva and His spouse with three eyes and who were a garland wreathed with `bilva' and jasmine. I offer again and again salutation to Ùañkara and Párvatè, the Divine pair marked by beauty and serenity.
It was the third eye of Lord Ùiva that burnt to ashes Cupid, the egoistic God of love who used flowers as weapons against the Yogi Ùiva. He is extremely pleased with the flowers offered in wreaths with devotion and humility.
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Namaç Ùivábhyám paùupálakábhyám
Jagattrayèrakúaïa baddahrdbhyám
Samastadevásurpüjitábhyám
Namo namaç Ùañkarapárvatibhyám.(12)
Obeisance to Ùiva and His Consort who protect the souls. Their heart is ever set in protecting all the three worlds. My obeisance goes to them for ever, Ùañkara and Párvatè who are adored by all the gods and demons like.
`Paùupati' is the appellation of Ùiva that occurs in the famous Ùri Rudram. It proclaims the fostering carte that Ùiva bestows on the souls in redeeming them from the shackles of `Ùamsára' by extending His Grace which in other words is called Arul ùakti' and Ùiva, the Devi is that ùakti inseparable from him.
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Stotrsam tridsandhyam Ùivapárvatèbhyám
Bhaktyá paûhed dvádaùakam naro yaç
Sa sarvasaubhágyaphaláni bhuñkte
Ùatáur ante Ùivalokam eti.(13)
One who recites with devotion this hymn of praise of twelve verses on Ùiva and Párvatè in the morning, noon and evening, shall enjoy the fruits of prosperity in full, lives for one hundred years and finally reach Ùivaloka.
This verse in the form of `phalaùruti' stresses the effect of `ùamkèrtana', a mean of liberation far simpler than others like the method of yoga and jòána. We may recall what Søridhara Venkateùa popularly known as Ayyávál says in Ábhyáúaúti, `Hundreds of vedic Ùákhás, puráïas and ágamas are not capable of removing the ills of worldly existence which however can be removed only by ``Ùivanámabhajanqa' (V.7). This hymn of Ùañkara demonstrates this truth.
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