108 names of siva v1 no links · also note there are 9 graha-s ( ~ planets) and there are 12 signs...

yajvan page 1 of 38 108 Names of Śiva

Namaste We having been reviewing the 108 names of Śiva i.e. �शव अ�ो�रशत नामाव�ल

śiva aṣṭottaraśata nāmāvali

�� śiva - is 'auspicious', and we know we are talking of Śivabhaṭṭāraka, the Great Lord

�� aṣṭama - 8 or the 8th �� stotra - a hymn of praise �� śata - 100 : hence aṣṭama the 8th + śata 100 = 108 �� nāma - by name or name called �� vali - this is also written bali - which means tribute, offering, gift,

oblation; now vali is still complimentary as it suggests a line or a stroke made with fragrant unguents on the person

Hence - (we are) offering (vali or bali) the 108 (aṣṭama + śata) names (nāma) of praise (stotra) of Śiva . Or, (we are) offering this hymn in praise of Śiva, 108 names. Yet the question for this post is the notion of 108. We see this number quite often. People know that most mālā-s ( a necklace some call a rosary) come with 108 beads. Are there any origins to this number? From where does this 108 come from? Here are a few ideas.

�� From Jyotish the moon travels through 27 Nakshatra-s and each have 4 pada ( or feet) = 108. Since Śrī Devī (Pārvatī) is considered the Moon and the Sun is considered Śiva ( from a tantric viewpoint) they travel though all these nakshatra monthly and yearly.

�� Also - there are 12 signs and each sign is 30º. Some take this 30º and multiply it by 360º to get 10,800. Now they say the last two 00's of 10,800 represent pūrṇa - fullness. Fullness of the Supreme Absolute (sattā) and fullness of the relative field of life (creation or sṛiṛṭi). Hence you have the fullness of 108 + 00.

�� So, both Śrī Devī and Śiva travel through the nakshatra-s and the 12 rasi-s ( signs) of the zodiac, where all is contained i.e. mental, physical


and spiritual. Why Spiritual? this is due the 1/9th division of a sign ( rasi). This is called the navamsa ( or 9th division). It indicates much of ones dharma and spiritual bent. If there are 9 divisions X 12 signs we arrive at 108 once again.

�� Also note there are 9 graha-s ( ~ planets) and there are 12 signs (rasi-s) and we are at 108 again i.e. (12x9).

�� Some say the Sun is 108 times the diameter of earth. Depending who you read, the diameter of the Sun is about 109 times that of the earth's i.e. 1,390,000 km / 12,740 km = 109.1

�� Another is based upon trika or 3, the first 3 numbers 1, 2, and 3. Trika has significant meaning. In Kaśmir Śaivism it operates on the notion of the trika ( 3 fold) system. We know this as śiva , śakti and nara. These are the 3 energies of Śiva-Bhairava i.e.

o parā śakti - considered Supreme energy (śakti) o parāparā śakti - considered medium śakti o aparā śakti - lower śakti

Within these 3 energies the whole universe and every action ( worldly, mental, physical, spiritual, etc) exists within these 3 śakti-s. So this number 3 is considered important. Note the following: 1 to the 1 power = (1¹) = 1 2 to the 2nd power = (2²) = 4 3 to the 3rd power = (3³) = 27 Now take 1 X 4 X 27 = 108. Once again we find this number.

�� Another view which I am less convinced of but offer it for your consideration is based upon the sanskrit alphabet. The study of the sounds and phonemes or sounds (svara¹) vowels and consonants (vyañjana¹). These vowels are also called kulapuruṣa and consonants called kulaśakti.

Śiva is the owner of the vowels and Śrī Devī is the owner of the consonants. Every letter represents some form of energy. And their arrangement is in two schemes called Mātrkā and Mālinī. Without getting detailed the thought is there's a total of 54 phonemes when all added up i.e. vowels + consonants + semivowels + sibilants + aspirated + special compounds. Since Śiva + Śrī Devī own these phonemes then the math is 54 + 54 = 108. Now I am not a fan of this approach as Śiva owns the vowels and Śrī Devī owns the consonants and they are not

evenly divided. Yet why consider it ? Śiva + Śrī Devī are the owners of all that is sound (śabda) and form (rūpa) that make up this creation (sṛiṣṭi). Yet Mātrkā


and Mālinī is my present reading and perhaps I will discover more here on the number 108.

�� I am sure there are many more that I have not considered… one is the distance from the earth to the sun measured in the number of the sun's diameters. The sun is 1.4 million km (870,000 miles) in diameter. The avg. distance to the sun is 149 million km ( or 91 to 94.5 million miles). So this math gives you 106 to 107 of the sun's diameters from here to Surya ( sun).

words used

�� svara �वर- means sound, and also another name for vowel.

�� vyañjana �य�जन- means ~ embellishment; consonants are treated as the embellishment for the vowels. I find the roots of this interesting vyan �यन ्is to inhale and exhale + jana जन means generating. I am still looking to find this connection back to embellishment, yet it could come from the start and stops of the sounds made with consonants i.e. ka, ca, ta, ja, tha, da, pha, etc.

�� svarana �वरण- loud sounding , clear voiced.

�� source for planet distances: http://www.windows.ucar.edu/

As we know there are multiple names for Śiva. Some call Him Śivabhaṭṭāraka i.e. bhaṭṭāra is the Great Lord , venerable or worshipful; bhaṭ भ� is to nourish and & maintain; Hence He is the Great Lord (bhaṭṭār), the Auspicious (Śiva) who nourishes and maintains (bhaṭ). What is key ( for me) is the meaning and appreciation of His name.

�� ॐ �शवाय नमः oṁ śivāya namaḥ

oṁ I bow (salutations) to Śiva

śiva �शव - means the Auspicious One; the suspected root of this is śī- which means 'in all things lie'

�� ॐ महे�राय नमः oṁ maheśvarāya namaḥ

oṁ I bow (salutations) to maheśvara


maheśvarāya महे�राय is the combination of maha मह or great, mighty, strong,

abundant + īśvara ई�र which lord, king, Supreme Being; this word is rooted in īś

ईश ्which means to rule, reign or command. Hence maheśvarāya is the Great and Mighty Ruler.

�� ॐ श�भवे नमः oṁ śambhave namaḥ

oṁ I bow (salutations) to śambhu

śambhu श�भु is one who grants or cause happiness , beneficent; existing for

happiness or welfare; also note that sambhu स�भु means parent or progenitor; produced or made from. So śambhu is the progenitor, the One that bestows happiness and welfare.

�� ॐ !पना#कने नमः oṁ pinākine namaḥ

oṁ I bow (salutations) to pinakin

Pinākin !पना#कन ्- is one armed with the bow or spear or pināka. Śiva's trident or triśula is the three-pronged spear. The triśula, tri (3) + su to possess supremacy; also to urge , impel , incite + la the act of taking or giving, sits on top of the daṇda, the stick, of the triśula. So pinākin is He that holds the pināka, the triśula.

�� ॐ श�शशखेराय नमः oṁ śaśiśekharāya namaḥ

oṁ I bow (salutations) to śaśiśekharāya

Śaśin श�शन ्is a name for the moon, also camphor; it also infers the number one. We know Śiva is called out as white as camphor, that of His purity. hara हर is bearing or wearing; We also know this word means 'Seizer', 'Destroyer' ,another epithet of Śiva . Śiva is usually depicted with a moon over his head. The moon is also called soma. We know the Supreme by the word Sat ( or satta - Being, or Truth), that of Brahmam. And Umā is Śrī Devī, Pārvatī. Now when Sa(t) comes together with Umā what is created ? Soma. What do we call the moon? Soma. When Śiva and Pārvatī are joined together we get Soma. Hence for amāvāsya or the new moon, Śiva and Pārvatī come together, are enveloped and become Soma. So śaśiśekhara is He is the bearer or holder of the moon; He is white as camphor; He is the Seizer, and it is inferred that He brings Soma i.e. delight.


�� ॐ वामदेवाय नमः oṁ vāmadevāya namaḥ

oṁ I bow (salutations) to vāmadevā

Vāma वाम is lovely, dear, pleasant, beautiful , splendid

deva देव is divine, or Divinity. Hence vāmadevā is the lovely and splendid, the Divine Śiva.

�� ॐ !व'पा(ाय नमः oṁ virūpākṣāya namaḥ

oṁ I bow (salutations) to virūpākṣāya

Virūpākṣāya !व'पा(ाय can be appreciated by its components vi+rūpa+akṣāya .

vi !व in this application is used as negation or the opposite of. Let me give a simple example. The word krī means to buy or purchase, yet if I prefix this word with vi, or vikrī, the word now means to sell or exchange. Lets see how it applies in this name for Śiva; rūpa 'प is form, shape, figure; any outward appearance or

phenomenon or color and akṣāya अ(य is undecaying. So the meaning for virūpākṣāya is He who is without (vi) form (rūpa) or shape, and is eternal (akṣāya). Now some say it a bit differently. They say He is Spotless, as rūpa or form suggests a color, and vi is opposite, so without a color; and akṣāya as we just mentioned means undecaying. Hence virūpākṣāya is Spotless, without a blemish, without decay, and hence eternal.

�� ॐ कप)द*ने नमः oṁ kapardine namaḥ

oṁ I bow (salutations) kapardine

parda पद* is thick hair (matted); ka क has many definitions we can apply here, but ka is the head and also the hair on the head. When together kaparda कपद* is braided and knotted hair. Its said it looks like a cowrie sea shell. Also we can improvise a bit too as this world ka क as it also means a king, splendor and light, the sun and even the soul. Hence we have He who (is full of splendor and light) has matted hair.

• ॐ नीललो)हताय नमः oṁ nīlalohitāya namaḥ oṁ I bow (salutations) to nīlalohitāya

Nīlalohitāya नीललो)हताय is nīla नील meaning deep blue as a blue sapphire +

lohita लो)हत the color red. So nīlalohitāya is He who


is of the deep blue & red color or hue. Also note that lohitā is one of the 7 tongues of agni. As agni is a name associated with the Veda and that of Divine Will.

�� श,कराय नमः oṁ śaṅkarāya namaḥ oṁ I bow (salutations) to śaṅkarā

We can look at śaṅkarā as śaṃkara शंकर or causing prosperity, auspicious, beneficent. We find in the Spandakārikā-s the following: śaṃ karoti śaṃkaraḥ or śaṃkara is the one who does śaṃ. Śaṃkara is another name for Śiva. This word śaṃkara means causing prosperity, auspiciousness, beneficence. And śam means auspiciously, happily. Yet in the Spandakārikā-s śam is also considered anugraha, the grace we have been talking about in other posts. When we look at it this way, one can see it as

Śiva that does śaṃ, via His anuttara, grace. But what grace? the commentary goes on to say this grace consists in enabling the aspirant to recognize the vast expanse of Śiva's Consciousness or sva-caitanya sphāra. Yet one must be aware that this Spandakārikā is a non-dual (advayatā) view of Reality. Hence when we look to this Consciousness as advayatā, it then suggests it is part of our consciousness. Hence śaṅkarā is the One that brings auspiciousness, prosperity via His grace (anuttara).

�� ॐ शलपाणये नमःू oṁ śūlapāṇaye namaḥ

oṁ I bow (salutations) śūlapāṇi

śūlapāṇa is śūla + pāṇi; śūla शल ू is any sharp instrument or pointed dart, lance, pike, spear. And we know Siva holds the tri+śula. The triśula, tri (3) + su to possess supremacy; also to urge , impel , incite + la the act of taking or giving, sits on top of the daṇda, the stick, of the triśula. And pāṇi पा/ण is holding in hand; Hence śūlapāṇi is He that holds the śūla in hand, the wielder of the triśula.

�� ॐ ख0वाि,गने नमः oṁ khaṭvāṅgine namaḥ

oṁ I bow (salutations) to khaṭvāṅgin

Khaṭvāṅgine is another of Śiva's weapons; van वन ्is to gain, acquire or conquer. It is He who hold and wields (or conquers) with the axe or knurled club.

�� ॐ !व3णव4लभाय नमःु oṁ viṣṇuvallabhāya namaḥ

oṁ I bow (salutations) to viṣṇuvallabhāya


Viṣṇuvallabha is composed of viṣṇu + vallabha. Viṣṇu is rooted in viṣ meaning all prevading, or the All-pervader; hence Viṣṇu who is all-pervading. And vallabha व4लभ is beloved above all, most dear. We also know viṣṇu is as hari and śiva is hara. Both hari & hara are rooted in hṛ 5 - to offer, present; it also means to take away, carry off, seize, deprive of, steal, rob; also to enrapture, charm. Both work together in this creation. More on this in a later post. Hence viṣṇuvallabha is the one most dear, beloved above by viṣṇu and this is śiva.

�� ॐ �श!प!व�ाय नमः oṁ śipiviṣṭāya namaḥ

oṁ I bow (salutations) to śipiviṣṭāya

Śipiviṣṭa is composed of śipi �श!प, a ray of light + viṣṭa !व� - filled or accompanied with, entered into ( I think of it as surrounded by). Hence Śiva as śipiviṣṭa, the One surrounded or encircled by rays of light.

�� ॐ अि�बकानाथाय नमः oṁ ambikānāthāya namaḥ

oṁ I bow (salutations) to ambikānāthā

Ambikānāthāya is ambikā + nāthā. Ambikā अि�बका is Śiva's wife also known as

Pārvatī or Śrī Devī . Ambikā also means a good woman, a mother. And nātha नाथ is protector or lord. Hence ambikānāthā is He who is the protector and Lord of Ambikā.

�� ॐ 9ीक�ठाय नमः oṁ śrīkaṇṭhāya namaḥ

oṁ I bow (salutations) to śrīkaṇṭhā

Śrīkaṇṭhāya is composed of śrī + kaṇṭhā : śrī 9ी light, luster, radiance, splendor, glory, beauty, grace, loveliness; prosperity, welfare, good fortune, success, auspiciousness, wealth, treasure, riches; it is also a name of Lakśmi; kaṇṭha क�ठ is the throat, the neck. Hence śrīkaṇṭhā Is He with the radiant, or shining neck or throat.

�� ॐ भ;व<सलाय नमः oṁ bhaktavatsalāya namaḥ

oṁ I bow (salutations) to bhaktavatsalāya


Bhaktavatsalāya is bhakta + vatsala : bhakta भ; is worshipper, devoted to, loyal, faithful, honoring, worshipping + vatsala व<सल is kind, loving, tender; also child-loving , affectionate towards offspring. Hence bhaktavatsala is He that is kind and loving to His devotees, His worshippers. Bhakta-vatsala, the One who loves His devotees.

�� ॐ भवाय नमः ~ oṁ bhavāya namaḥ

oṁ I bow (salutations) to bhava

Bhava भव is Being , state of being , existence. Hence Śiva is addressed as Existence itself, bhavāya. If we extend the name of bhava to bhāvana भावन we get He that is the Creator , the one that promotes and or effects anyone's welfare. Hence the Creator creates from Existence, from His state of Being.

�� ॐ शवा*य नमः oṁ śarvāya namaḥ

oṁ I bow (salutations) to śarva

Śarva शव* is one who uses arrows, an archer. Hence Śiva is being hailed as the great Archer.

�� ॐ =>लोकेशाय नमः ~ oṁ trilokeśāya namaḥ

oṁ I bow (salutations) to trilokeśā

Trilokeśā is tri+ lokeśā : tri is 3 + loka लोक is being applied as the worlds or levels of heaven (spiritual), earth (material), and the atmosphere or mid region + eśā is rooted in īś ईश ्to rule, to be master of. So this mantra is He who is Master/Lord (īś) of the 3 (tri) worlds (loka). There is a whole extended conversation that could be had regarding loka-s ( lok लोक् to see, perceive, behold) come as 3, 7 and 14 levels, spheres, or planes as many will recognize the sapta-loka ( 7 levels or planes):

�� bhūloka - the earth �� bhuvarloka - the space between the earth and sun inhabited by munis

,siddhas


�� svarloka - Indra's heaven above the sun or between it and the polar star

�� maharloka - a region above the polar star and inhabited by bhṛgu and other saints

�� janarloka - inhabited by brahmā's son sanat-kumāra-ji �� taparloka , inhabited by vairāgin devata or vai वै exhausted + rāgin

रा@गन ्impassioned , affectionate , enamoured , passionately fond i.e.those deva-s without (or concured) passion.

�� satyaloka or brahmaloka - the abode of brahmā

�� ॐ �शAतक�ठाय नमः oṁ śitikaṇṭhāya namaḥ

oṁ I bow (salutations) to śitikaṇṭha

Śitikaṇṭhāya is śiti �सAत is while + kaṇṭha क�ठ is the throat , the neck. Śiva is being hailed as the One with the white neck or throat.

�� ॐ �शवा!Bयाय नमः oṁ śivāpriyāya namaḥ

oṁ I bow (salutations) to śivāpriyāya

Śivāpriyāya is composed of śivā + priya. We have śiva �शव and śivā �शवा. With śiva, this means the Auspicious one. With śivā - this is his wife, śakti (Śrī Devī, Pārvatī). And priya !Bय means beloved, dear. Hence this is saying śiva is the beloved (priya) of śivā meaning Śrī Devī His wife.

�� ॐ उDाय नमः oṁ ugrāya namaḥ oṁ I bow (salutations) to ugra

Ugra उD is fierce, powerful, mighty, ferocious. The word also means hot , sharp , pungent. Here Śiva is hailed as the Mighty One, the Fierce One.

�� ॐ कपा�लने नमः oṁ kapāline namaḥ

oṁ I bow (salutations) to kapālin

Ka क is rich in meaning. For this application it means the

head. And kapala कपल means half or part. If we look at

kāpālika कापा�लक, this means belonging or related to the skull.

Now pālin पा�लन ्ruler, protector, or pāli पा�ल - also means protector, yet it also means a pot ~ bowl. In this mantra Śiva


is hailed as kapālin the wielder of the head (ka) bowl (pāli). Consider kapala and we get 1/2 of the ka or 1/2 of the head, hence a bowl looking object, the skull. And just a bit deeper, this word that bridges ka + pali is kap कप.् This kap brings

us to krap which is rooted in kṛp कपृ ्to morn or grieve. In this mantra Śiva is hailed as kapālin the wielder of the skull (ka) bowl (pāli). It's my opinion this kṛp is significant as it suggests (to me) that ka (the head) is after death, when one grieves i.e. which makes it a skull. There are a few stories on whose skull Śiva chooses to wield or rule.. It's said Śiva as Bhairava cut off one of the heads of Brahma with the tip of the nail of his left thumb. This was due to Brahma having five heads, which would be equal to Śiva's. Śiva ( as Bhairava ) would not have none of that, so He cuts off Brahma's head and brings it down to 4 heads. And there is a sect of ascetics or worshipers called the Kāpālika-s; they use the half skull as their begging bowl. They describe themselves as one who eats from the human skull. There's lots of symbolism (saṃketa) can be offered on this, but we will leave that for another time.

�� ॐ कामारये नमः oṁ kāmāraye namaḥ

oṁ I bow (salutations) to kāmāraye

Kāmāraye is composed of kāma काम desire, passions or

sensuality; kāmā कामा is a wish or desire; ra र is rooted in

rā to grant or give or bestow; and ara अर is swift or speedy. The key to this word (IMHO) is in the letter a; kāma-a-ra. This 'a' is used in the contrary or opposite sense. Hence this would read He who stops (a) desires (kāma) swiftly (ara). Śiva is being hailed as the Destroyer of passions.

Yet how? By the absorption into 'a'. This 'a' is the first letter of sanskrit devanāgarī . According to Śaivāgama and reviewed in the Parā-trīśikā Vivaraṇa we find Śiva aligned from a अ to aḥ अः, the vowels. Śrī Devī owns the

consonants from ka क to kṣa (. These phonemes are known as mātṛkā मातकाृ or mother. Each then is known as a little mother. Why so? According to Abhinavagupa they are busy creating the universe (sound and form - śabda and rūpa) as well as affecting every day life of all beings i.e. the sounds we make, the sounds nature makes, etc. Also note the significance of the first and the last vowel ( vowels are called


svara) a अ to aḥ अः . When we put them together a अ + aḥ अः we get aham

अहम ्or 'I' , The Supreme or anuttara, Śiva. It is by the absorption into 'a' that passions are destroyed. Absorbed into Śiva, as anuttara (Supreme).

Śiva is niṣkala and sakala-niṣkala at the same time. Niṣkala means, out of the way from, (nis) + kala which is time or instants i.e. He is part-less, Whole, Fullness, Bhuma. And He is sakalaniṣkala - consisting of parts (sakala) & niṣkala or partless together. Those practicing a spiritual discipline may experience this as such

such - living in diversity (sakala) or parts, and being able to be absorbed into the part-less (niṣkala) samādhi which is sattā, Being, Śiva.

�� ॐ अHधकासरसदनायु ू नमः oṁ andhakāsurasūdanāya namaḥ

oṁ I bow (salutations) to andhakāsurasūdana

Andhakāsurasūdana is andhaka + asura + sūdana : andhaka अHधक means blind

+ asura असरु a demon, evil opposed to the deva-s +

sūdanā सदनू - is killing or destroying. Hence Śiva is hailed as He who is the destroyer of the demon of blindness. This demon brings the mala ( blemish) of ignorance or avidya . In Śaivism there is a condition called abuddhaiḥ. This condition is when one does not know that he/she does not know. This is a deep level of ignorance that is available to the human being. Some call it total objectivity. The only thing that exists is objects with no sense of subjectivity of the SELF, aham अहम ्or 'I' .

�� ॐ ग,गाधराय नमः oṁ gaṅgādharāya namaḥ

oṁ I bow (salutations) to gaṅgādhara

Gaṅgā गंगा is the river some call the Ganges + ādhara आधर supportable or bearing. Śiva is hailed as He that bears (or supports) the river gaṅga. When we see a picture of Śiva we see the water flowing in His tuft (hair). We know of the gaṅgā as Gaṅga Devī.

�� ॐ ललाटा(ाय नमः oṁ lalāṭākṣāya namaḥ

oṁ I bow (salutations) to lalāṭākṣā

Lalāṭākṣā is lalāṭa + akṣāya; lalāṭa ललाट is the forehead, some say the brow;

akṣa or akśa अ(is the eye; also it’s a seed; it is also considered the beam of a balance or string which holds the pivot of the beam; and this akśa is also a


measure of weight. When people thing of akṣa many times it is associated with rudrākśa (rudra + akśa) as the tear of Śiva. There is also another slightly different view held; that rudrākśa are the eyes of Śiva. How so?

Rudra LM- we know as crying , howling , roaring , dreadful , terrific , terrible , horrible; yet this rudra is also red , shining , glittering from its root rud or rudh. Add in akṣa as we know as eye and one can also conclude rudrākśa are the eyes of Śiva. In this mantra Śiva is being hailed as He who has an eye (akṣa) in the forehead (lalāṭa). This location is consider ajñacakra. This ājña means command, and is known as the 3rd eye.

�� ॐ कालकालाय नमः om kālakālāya namaḥ

oṁ I bow (salutations) to kālakāla

Kālakālāya is kāla+ kāla. Kāla काल is time or the measure of time and all that goes with time - it's measure, period of time, course of time; it also another name of śani (Saturn) as Kāla , and his color is kālaka कालक i.e. dark blue. Now kāla also means the end. So when we have kāla+ kāla it means He who is the ender of time. Śiva is

being hailed and the Ender (or Finisher) of time. This time can be for the universe as one may think praylaya Bलय (dissolution, reabsorption, destruction , annihilation) , or it may be for various beings in the universe as their time comes to an end. This is the role of Rudra. As time comes to an end for the individual Rudra is involved. And as we know the the above mantra rudra LMis defined as crying , howling, etc. As many of those that remain (relatives and friends) are brought to greif by the loss of a family member.

�� ॐ कपाAनधये नमःृ om kṛpānidhāye namaḥ

oṁ I bow (salutations) kṛpānidhā

Kṛpānidha is kṛpā + nidha; kṛpā कपाृ is compassion + nidhā Aनधा is entrusted, deposit or preserve or to entrust one's self. Hence Śiva is being hailed as kṛpānidhā. He is entrusted, filled, or the Treasure of Compassion

�� ॐ भीमाय नमः oṁ bhīmāya namaḥ

oṁ I bow (salutations) to bhīma

Bhīma भीम - terrific, terrible awful formidable, tremendous . Śiva is being hailed as the formidable one, the tremendous one.


�� ॐ परशह�ताय नमःु oṁ paraśuhastāya namaḥ

oṁ I bow (salutations) to paraśuhasta

Paśu परश ुis an axe or hatchet; hasta ह�त is holding in the hand or by the hand. . Śiva is being hailed as He who holds (or wields) the axe.

�� ॐ मगपाणये ृ नमः oṁ mṛgapāṇaye namaḥ

oṁ I bow (salutations) to mṛgapāṇi

This mṛga मग ृ is a forest animal - traditionally a deer, yet could be a gazelle or

antelope; pāṇa पाण or pāṇi पा/ण is a name for the hand, to hold in the hand. Śiva is the one who holds a deer in His hand.

�� ॐ जटाधराय नमः oṁ jaṭādharāya namaḥ

oṁ I bow (salutations) to jaṭādharāya

Jaṭādhara is composed of jaṭā जट wearing twisted locks of hair + dhara धर which is wearing or supporting. Śiva is being lauded as He who wears twisted locks of hair. Some may say matted locks.

Another view is ja ज is light, luster + ta त is a jewel, also virtue + dhara धर which is wearing or supporting , yet is also possessing; it also means mountain. So we could look at Śiva being addressed as a mountain of bright jewels, or He that possesses the light and luster of bright jewels. We will see how this mountain fits in for the next mantra.

�� ॐ कैलासवा�सने नमः oṁ kailāsavāsine namaḥ

oṁ I bow (salutations) to kailāsavāsin

Kailāsavāsine is kaila कैल sports or pleasure or kailāsa कैलास

which is of a mountain. And vāsin वा�सन ्is staying, abiding, dwelling, living , or inhabiting. Hence Śiva is being hailed as He that abides or sports in the mountain of kailāsa.

�� ॐ कव@चने नमः ~ oṁ kavacine namaḥ

oṁ I bow (salutations) to kavachin

Kavacin कव@चन ्is one that is covered with armor. Śiva is being hailed as He that is covered with or dressed in armor.


�� ॐ कठोराय नमः oṁ kaṭhorāya namaḥ

oṁ I bow (salutations) to kaṭhora

Kaṭhora कठोर is full, complete, full-grown; hard, solid; Śiva is being hailed as He that is Full, Complete, Strong ( hard, or solid); Note kaṭha is a Brahmin; yet kath कथ ्is to converse, discussion.

�� ॐ =>पराHतकायु नमः oṁ tripurāntakāya namaḥ

oṁ I bow (salutations) to tripurāntaka

Tripurāntaka is composed of tripura which has two components tri or 3 + pura most know as as a city, also a fortress, castle, town. Pura is another name for the body. Tripura =>पर ु is also built of gold, silver, and iron, in the sky, air, and

earth. And antaka अHतक bringing to an end, causing death. Śiva is being hailed as the one that brings the end to the three levels ( three cities) , that brings an end to the body.

�� ॐ वषा,काय नमःृ oṁ vṛṣāṅkāya namaḥ

oṁ I bow (salutations) to vṛṣāṅka

Vṛṣāṅka is vṛṣa वषृ , a male of any kind, and here it is a bull, strong and potent. This also means the chief of a class or anything the most excellent or preeminent or best of its kind. With āṅ अण ्is to sound or breathe and kā का is wished for or satisfied with, to enjoy, to please. Śiva is recognized as the chief, the most excellent, the most strong, the Bull , hence the most potent. IMHO this then is associated with Him, The Bull that breathes in that which is most wished for ( again my view and most likely not a standard view on this) ; ya य at the end of the mantra is light, also joining ( which makes sense, joining to Śiva).

�� ॐ वषभा'ढय नमःृ oṁ vṛṣabhārūḍhaya namaḥ

oṁ I bow (salutations) to vṛṣabhārūḍha

Vṛṣa वष ृ is a male of any kind, and here it is a bull, strong and

potent. Here vṛṣa is referring to nandi (निHद the happy one),

Śiva's vehicle, He is mounted (rūḍha 'ढ) on. As I read this mantra, Śiva is being recognized and the One that is splendidly (bhā भा) mounted (rūḍha 'ढ) on His vehicle the bull (vṛṣaवषृ),


and we know this bull as nandi (निHद the happy one).

�� ॐ भ�मोQू�लत!वDहाय नमः oṁ bhasmoddhūlitavigrahāya namaḥ

oṁ I bow (salutations) to bhasmoddhūlitavigraha

Bhasmoddhūlitavigrahāya - bhasma is bhasman भ�मन ्or sacred

ash. We know bhasma भ�म is smeared on the body bhasma-dhāraṅa. This ash is the reamains of yajña or sacrifice ( from yaj यज ्to worship, adore, offer and present). The ash comes from

the remains of the homa होम or hava हव fire sacrifice which is

part of pūjā पजाू (worship, homage or adoration to the Supreme, higher beings, superiors, etc). The ash is also called vibhūtiḥ !वभAतू meaning penetrating, pervading, manifestation of might, great power. Many wear this vibhūtiḥ or bhasma on the forehead as tilaka or identifying mark. This is considered auspicious as bhasma is considered bha+ sma. This bha implies bharjana भज*न+ smara �मर. What does mean ? Bharjana is roasting, destroying and smara is to remember or loving recollection. When considered together, this vibhūtiḥ on one's forehead the natuve is inclined to the loving reccollection of Śiva ( the Divine) that destroys all evils. So Śiva is recognized as bhasmoddhūlita-vigraha, He that that is of handsome form or shape (vigraha !वDह) that is covered with (or dhūlita ध�लतू sprinkled

with) holy/sacred ash (bhasman भ�मन)्.

�� ॐ साम!Bयाय नमः oṁ sāmapriyāya namaḥ

oṁ I bow (salutations) to sāmapriya

Sāmapriyāya - sama सम is same, equal, similar, like, equivalent and sāma brings

us to sāman सामन ्a metrical hymn or song of praise, hence Sama Ved;and priya

!Bय is beloved or dear to. Hence Śiva is being hailed as He who loves (or finds dear) the sāman chants.

�� ॐ �वरमयाय नमः oṁ svaramayāya namaḥ

oṁ I bow (salutations) to svaramaya


With svaramaya we can look at this several ways : svara �वर is sound + mayā

माय - is measured; sva �व means one's own; this is also viṣṇu; also the SELF +

rāma रम is pleasing or delighting; ramā रमा as a noun is Lakṣmī . Hence we can view Śiva as the One measured (māya¹) or infused with sound (svara); Would could this sound be? Praṇava. Praṇava - praṇu (pra-nu) - 'to sound loudly' or 'to praise greatly'. It appears in the Rigveda, the Brahmanas and Upanishads; Throughout the Vedas, the term praṇava (or praṇavaka) implies the ekākshara. praṇava Bणव the mystical or sacred syllable; Aum, Om औम ्some like oṁ ॐ.

Yet let's look at its components: praṇa Bण is ancient, old (we see this used in

purANa पराण ु belonging to ancient or olden times , ancient , old) not to be

confused with prANa Bाण the life breath we think of. Nava नव is new, fresh, recent, young, modern ; also considered praise , celebration. So in the same word, we have ancient, old + new and fresh at the same time. For me this is the perfect word application for timeless, without bounds or constraints. Both new and old simultaneously is the concept of 'now' for me. Ever present, ubiquitous, far and near at the same time. What other then can this oṁ be other then Brahman? Now in the in the Varadā tantra¹ there is a śloka that explains the bīja (seed sound or mantra) of Śiva/Bhairava and is considered Śiva-praṇava, hūṁ. Hence in the various śastra we find different praṇava. We know in the veda we find oṁ as praṇava; In the Śakta tantra ( that of Śrī Devī) we find hrīṁ, and in the Bhairava tantra we find hūṁ. The following śloka below outlines its 3 components of hūṁ: Ha śivah kathito devī ū bhairava ihocyate | Parārtho nādo śabdastu bindurduhkhaharārthakah | Varmabiijatrayo hyatra kathitastava yatnatah || Oh goddess (devi), (the letter) "ha" (ha) is said to be (kathitah) Śiva (śiváh), (while the vowel) "ū" (uu) is said to be (ucyáte) Bhairava (bhairavah) here (ihá). The sound (śábdah) nādá or half-moon (nādáh) signifies (árthah) Pára or Highest (árthah) certainly (tú), (and) bindú or dot (bindúh) means (arthakah) destroyer (hara) of pain (duhkhá). Here (átra) the three (letters) (tráyas) (forming) the armor (varma) seed-mántra (bīja) are spoken (kathitah) to you (táva) diligently and with effort (yatnata-s) indeed (hí) || So what does this say? hūṁ is Śiva-praṇava.


�� ॐ >यीमत*ये नमःू om trayīmūrtaye namaḥ

oṁ I bow (salutations) to trayīmūrti

Trimūrti =>मAत*ू is having 3 shapes or forms i.e. Brahmā STा, Viṣṇu

!व3णु, and Śiva �शव; Tri is 3 and mūrti मAत*ू is embodiment, manifestation , incarnation , personification; Śiva is being hailed as trimūrti, the One Being of 3 forms.

�� ॐ अनी�राय नमः om anīśvarāya namaḥ

oṁ I bow (salutations) to anīśvara

Anīśvara अनी�र is one without a superior. For Śiva He is anuttaram अन�रु chief, principle, none can surpass, Supreme. Hence Śiva is hailed as the One that is without a superior, Supreme, anuttara. words and references

�� Varadā tantra - 6th Chapter - I am still looking for the total book vs. parts.

�� māyā माया is illiusion one is familuar with; it also means two meters; mā is measure

�� māya माय - is measuring; rooted in mā is measure, to measure accoss, etc.

�� maya मय - is rooted in mī and mā; mī to lose one's way , go astray ; to lessen , diminish , destroy ; mā is measure , binding ; ma is time

�� ॐ सव*Uाय नमः oṁ sarvajñāya namaḥ

oṁ I bow (salutations) to sarvajñā

Sarvajñā is composed of sarva सव* which whole, all, entire, everywhere + jñā

Vणा is to know. Hence Śiva is recognized as the One that knows all, omniscience. In Him (Isvara) the seed of Omniscience has reached its utmost development which cannot be exceeded. - Yoga Darśana of Pātañjali muni. Chapter I, Samadhi Pada, sutra 25


�� ॐ परमा<मने नमः oṁ paramātmane namaḥ

oṁ I bow (salutations) to paramātman

Paramātman - para पर is exceeding, Supreme, and ātman आ<मन ्is the soul, the SELF, the essence of who we are. Śiva is being hailed as Paramātman, the Supreme SELF.

�� ॐ सोमसया*िWनलोचनाय नमःू oṁ somasūryāgnilocanāya namaḥ

oṁ I bow (salutations) to somasūryāgni-locana

Somasūryāgni-locana is composed of soma सोम the Moon; We find Soma throughout the veda. It is considered the essence of delight. The moon deals with emotions and the mind to name a few. And sūrya is the Sun सय* ू (some call rāvi) we find in the veda-s as Savitr. Sūrya in Jyotish is the ātmakaraka - the indicator of

the soul, the SELF. And agni अिWन is flame, fire, also Divine Will. Agni is the the

1st word that appears in the ṛgveda (rig veda from ṛc ऋच ्to praise). And last we

have locana लोचन which is the organ of sight, the eye. It also means illuminating, brightening. So we have Śiva as soma + sūrya + agni + locana or Śiva, the One whose eyes are the Sun, the Moon and Agni. He That brightens and illumines with His 3 eyes.

�� ॐ ह!वषे नमः oṁ haviṣe namaḥ

oṁ I bow (salutations) to haviṣa

Hava हव is the fire sacrifice which is part of pūjā पजा ू (worship, homage or

adoration to the Supreme, higher beings, superiors, etc) ; iṣ इष ्is to strive to obtain anything ; endeavor to make favorable; to send out or off , stream out , pour out , discharge ; iṣa इष is well fed. Hence Śiva is the One 'well fed' and obtaining, receiving the hava fire yajña or sacrifice ( from yaj यज ्to worship, adore, offer and present).

�� ॐ यUमयाय नमः oṁ yajñamayāya namaḥ

oṁ I bow (salutations) to yajñamāya


Yajñamāya is yajña+ māya: yajña is from yaj यज ्to worship, adore, offer and

present or sacrifice; māya māya माय - is measuring; rooted in mā is measure, to measure accoss, etc. Hence we can view Śiva as the One measuring out (māya¹) the yajña; Some would say He that represents the yajña

�� ॐ सोमाय नमः oṁ somāya namaḥ

oṁ I bow (salutations) to soma

The sun (Śiva) + the moon (Śakti) together are involved here. This is Sa + Umā, coming together. ( the t is dropped in sat). Who is this Sa? There is a view given in the Trika system that calls sa the 3rd Brahma. This sa is held in the highest regard. From this sa, we have sattā , existence itself, satya or truth, saṃpat or

acquisition. This sa is found in some of the most notable mantra-s e.g. amṛtabīja¹. Yet why the attention on this? It’s a way of looking at Brahma as oṁ tat sat. The 3rd quality is sat. And what is this sat ? it is Being, That (tat) which really is. Who says this? Kṛṣṇa in Chapt 17, sloka 23 of the Bhāgavad gītā says oṁ-tad-sad iti nirdeśo brāhmaṇas. What this says is oṁ-tad-sad is the indication/identifier (nirdeśo) of Brahman ( the Supreme). So we know Sat is Supreme, Brahmam. And Umā is Śrī Devī, Pārvatī. Now when sa(t) comes together with Umā what is created is soma. That is when a+u are joined in sanskrit we get o. Hence s(a+u)ma = soma. What do we call the moon? Soma ( also Chandr). When Śiva and Pārvatī are joined together we get Soma. Hence for amāvāsya, the new moon, Śiva and Pārvatī come together, are enveloped, become Soma. Perhaps this is why Śiva is always seen with the crescent moon over His head. Hence Śiva is being hailed as soma, the One who joins with Umā words

�� māya माय - is measuring; rooted in mā is measure, to measure across, etc.

�� maya मय - is rooted in mī and mā; mī to lose one's way , go astray ; to lessen , diminish , destroy ; mā is measure , binding ; ma is time

�� māyā माया is illusion one is familiar with; it also means two meters; mā is measure

�� amṛtabīja is sauḥ


ॐ प[चव\>ाय नमः oṁ pañcavaktrāya namaḥ

oṁ I bow (salutations) to pañcavaktrāya

Pañcavaktrāya प[चव\>ाय pañ पण ्is to honor or praise; pañca is 5; vaktra व\> is face or mouth. Hence Śiva is being hailed as the 5 faced One. What are those 5 faces? Some call this pañcakṛityavidhiḥ - Śiva's 5 great acts. They are:

�� sṛiṣṭi - the creative act �� sthiti - the protective or maintenance ( stability) act �� saṁhāra - the destructive act �� tirodhāna - the act of enfolding or concealing His nature �� anugraha - that act of revealing his nature - His Grace

If you recall from an above post Śiva was hailed as trayīmūrti, the One Being of three forms: Brahmā STा , Viṣṇu !व3ण ु , and

Śiva �शव. Hence this is the first 3 acts of Śiva sṛiṣṭi - the creative act of Brahmā + the sthiti the protective or maintenance ( stability) act of Viṣṇu + saṁhāra - the destructive act of Śiva.

Many think 'why is this saṁhāra needed?'. Without this destruction, nothing new is born. It is removing the old for the new. Yet on a spiritual level this destruction is the removal of duality for that of unity. Śiva's tirodhāna is concealing his nature in duality, in the multiplicity of creation. It is by His anugraha, grace, that this concealment is removed. Yet this is just the re-recognition of ones own SELF. This is called out in the Pratyabhjiñāhṛdayam. This is one of the 3 systems of the trika system of Śaiva literature. This Śaiva literature may be divided for talking purposes into Āgama Śāstra-s, Spanda Śāstra-s and the Pratyabhjiñā Śāstra-s. Hence the re-recognition of the SELF is considered Pratyabhjiñā thinking and this was prepared by Kṣemaraja muni , a pupil of Abhinavagupta.

�� ॐ सदा�शवाय नमः oṁ sadāśivāya namaḥ

oṁ I bow (salutations) to sadāśiva

Sadāśivāya is sadā सदा continually, forever, every time + śiva �शव or auspicious, graciousm favorable. Śiva is being hailed as the ever auspicious One.

�� ॐ !व�े�राय नमः oṁ viśveśvarāya namaḥ

oṁ I bow (salutations) to viśveśvara


Viśveśvarāya - As I see it: viś !वश ्- to be absorbed into, to enter into; pervade;

veś वेस ्is rooted in vī वी is distributed, divided; set in motion; īś ईश ्means to

rule and īśvara ई�र master, king, the Supreme. We can see from these

components how Viṣṇu !व3णु is therefore constructed as He is all pervading, and

with 3 paces He measured out (vī वी is distributed, divided) the heavens, earth, the cosmos. Śiva is being hailed as Supreme (īśvara), the ruler (īś), found through out (vī) the all pervading (viś) universe.

�� ॐ वीरभMाय नमः oṁ vīrabhadrāya namaḥ

oṁ I bow (salutations) to vīrabhadra

Vīrabhadra is vīra वीर is a hero, heroic , powerful , strong , excellent , eminent +

bhadra भM blessed excellent , fair , beautiful , lovely , pleasant , dear ; foremost. Śiva is being hailed as the most dear, foremost Hero.

�� ॐ गणनाथाय नमः oṁ gaṇanāthāya namaḥ

oṁ I bow (salutations) to gaṇanāthāya

Gaṇanātha is gaṇa गण or multitude , number , tribe , series , class, troops or

classes of deities or beings + nātha नाथis protector, lord. Śiva is being hailed as the Lord and protector of the multitudes, of the host of beings

�� ॐB जापतये नमः oṁ prajāpataye namaḥ

oṁ I bow (salutations) to prajāpati

Prajāpati is prajā Bजा offspring , children , family , race , posterity , descendants,

procreation and pati पAत is lord, a master , owner , possessor , lord , ruler ,

sovereign ; prajāpati BजापAत is Lord of creatures. Śiva is being hailed as the Lord of all creatures

�� ॐ )हर�यरेतसे नमः oṁ hiraṇyaretase namaḥ

oṁ I bow (salutations) to hiraṇyaretas

Hiraṇyaretase is hiraṇya )हर�य made of gold, or any vessel or

ornament made of gold + retas रेतस ्flow , stream , current.


Śiva is being hailed as He who flows or emanates golden light; Some may say He that is filled with gold - that could me being precious or being filled with golden light.

�� ॐ दध*षा*य नमःु oṁ durdharṣāya namaḥ

oṁ I bow (salutations) to durdharṣa

Durdharṣa दध*ष*ु is unconquerable. Śiva is being hailed as the unconquerable One. If every thing is Śiva who then would the be the vanquisher other then Himself?

�� ॐ @गर]शाय नमः oṁ girīśāya namaḥ

oṁ I bow (salutations) to girīśa

Girīśa - giri @ग^र is mountain or from the mountains; īś ईश ्means to rule and

īśvara ई�र master, king. Śiva is being recognized as the Lord and ruler of the mountains.

�� ॐ अनघाय नमः om anaghāya namaḥ

oṁ I bow (salutations) to anagha

Anaghā अनघ is faultless, sinless. Śiva is being hailed as the faultless, sinless, untainted One.

�� ॐ भज,गभषणाय नमःु ू oṁ bhujaṅgabhūṣaṇāya namaḥ

oṁ I bow (salutations) to bhujaṅga-bhūṣaṇa Bhujanga-bhushana

Bhujaṅgabhūṣaṇāya is compounded from the following:

�� bhūṣaṇa भषणू - decorating, adorning; having anything as an ornament

�� nāga नाग is a snake, serpent or formed of snakes. A symbol of Infinity

�� bhu भु - becoming, existing, produced.

�� jan जन ्to be born rooted in ja ज connected to, made with prepared from

Many think of ananta (without end ~Infinity~) as the nāga along with Vasuki and his brother Takshak. In my opinion Śiva is being hailed as He who is adorned (bhūṣaṇa) with serpents (nāga), draped in and the


producer (ja) that brings into being (bhu) or is Infinity (represented by Ananta-nāga) itself.

�� ॐ भगा*य नमः oṁ bhargāya namaḥ

oṁ I bow (salutations) to bharga

Bharga भग* is radiance, splendor. Śiva is being hailed as the Radiant one.

�� ॐ @ग^रधHवने नमः ~ oṁ giridhanvane namaḥ

oṁ I bow (salutations) to giridhanvan

Giridhanvan - giri @ग^र is mountain or from the mountains + dhanvan धHवन ्is a bow. Śiva is being hailed as He who holds the mountains as a bow.

�� ॐ @ग^र!Bयाय नमः oṁ giripriyāya namaḥ

oṁ I bow (salutations) to giripriya

Giri @ग^र is mountain or from the mountains + priya !Bय is dear, kindness, favor, pleasure. Śiva is being hailed as He who favors (loves) the mountains.

�� ॐ क!�वाससे नमःृ oṁ kṛttivāsase namaḥ

oṁ I bow (salutations) to kṛttivāsin

Kṛttivāsin kṛtti क!� ृ is a garment made of skin + vāsin वा�सन ्is clothed or dressed in. Śiva is being hailed as He who is dressed in skins. What does this symbolize? It my opinion there are several meanings.

Śiva we know is paśupati, Lord over all created beings; paśu is any tethered being. Animals are tethered by a rope, humans are tethered by desires. Wearing the skins IMHO indicates rulership over all these beings and master of all the senses.

For example Śiva sits on a tiger skin. For me this means two things. The tiger and its animal instincts. Śiva has conquered all of these and does this with ease. Also Śiva's consort is Śakti and Śakti ( as Durgā) we know has a tiger as Her vehicle. This suggests the He is beyond even the force of Durgā, Śakti. We know Śiva is the pure transcendent, behind

the manifest, hence beyond śakti, yet He owns and manages it to His liking as it is nothing other then Him to begin with.


Śiva is also known to be clad in elephant skin. Elephants at times symbolize excessive pride. Śiva has conquered this pride.[*]And at times he is dressed in dear skin. The deer symbolizes the flicker mind and all that the mind entails. Śiva has also conquered and controls the mind with ease.

�� ॐ परारातये नमःु oṁ purārātaye namaḥ

oṁ I bow (salutations) to purārāta

o Purārāta pura परु is the abode or residence

o rata रत pleased with, found with, delighted in

o rāta रात given presented or bestowed

o āra आर is of a tree, or lake

o ārata आरत is quiet, gentle

IMO Śiva is being recognized as He that is fond or delighted (rata) with residing (pura) in the quiet (ārata) of the forests (āra). This, I believe, points to Śiva as the yogi or muni as the forest dweller.

�� ॐ भगवते नमः oṁ bhagavate namaḥ

oṁ I bow (salutations) to Bhagavan

Bhagavan is bhagavat भगवत ्glorious, illustrious, divine, adorable + van वन ्master of. Śiva is hailed as bhagavan, the glorious Lord.

�� ॐ Bमथा@धपाय नमः oṁ pramathādhipāya namaḥ

oṁ I bow (salutations) to pramatha-adhipa, the Lord of the spirits

Pramatha-adhipa - pramatha Bमथ is a class of spirits 'tormentors' + adhipa अ@धप is ruler or commander. Śiva is hailed as He who commands or rules over the spirits.

�� ॐ म<य[जयाय नृ ु मः oṁ mṛtyuñjayāya namaḥ

oṁ I bow (salutations) to mṛtyuñjaya

Mṛtyuñjaya - mṛtyu म<य ृ ु is death + jaya जय is conquering or winning. Śiva is hailed as the conqueror of death. We also have heard of the maha- mṛtyuñjayāya mantra found in the yajur veda (TS 1.8.6.i; VS 3.60).


(oṁ ॐ) tryambakaṃ yajāmahe sugandhiṃ puṣṭi-vardhanam urvārukam iva bandhanān mṛtyor mukṣīya māmṛtāt

�� tryambakam- ( tri-ambaka-m) The prefix tri means three. Joined to ambakam, the letter `i` becomes `y` according to the rules of sanskrit grammer and the word reads tryambakam. Ambaka means "eye." Trymbakam is three-eyed, as we know . Śiva as the 3 eyed One.

�� yajāmahe - we worship, adore, honor, revere, from yagā याग an offering , oblation , sacrifice ( we sing thee praise)

�� sugandhim- su means "good, sweet." Gandha is a fragrance, that of the nose.

�� pushti- a well-nourished condition, thriving, prosperous, full, and complete.

�� vardhanam- One who nourishes, strengthens, causes an increase in health and well-being

�� urvārukam - a creeper i.e. a cucumber-like plant. It produces a gourd that is attached to the vine like a pumpkin . This word suggests attachment or obstacles found in life.

�� iva- like, just as.

�� bandhanan- the stem (of the gourd) and suggests attachment.

�� mrityor- from death.

�� mukshiya- free us, liberate us.

�� mā– not

�� amritat- immortality, emancipation ; or māmritat -ma amritat : amritat's root is amrta, hence 'not death' or the Immortal Reality as the fundamental principle behind every-thing

(oṁ ॐ) We worship (yajāmahe) the Three-eyed One (tryambakam) who is fragrant (sugandhim) and who nourishes pushti- vardhanam) well all beings. May He liberate (mukshiya) us from death (mrityo) for the sake of immortality (māmritat), even as (iva) the creeper (urvārukam) is severed from bondage to the stem (bandhanan)

�� ॐ स`मतनवे नमःू oṁ sūkṣmatanave namaḥ

oṁ I bow (salutations) to sūkṣmatanā


Sūkṣmatanā sūkṣma स`म ू is atomic, intangible, subtle, all-pervading Supreme

Soul; tanā तना is uninterrupted succession , one after another , continually; Śiva is hailed as the all pervading (tanā) Supreme (sūkṣma), the subtlest of all.

�� ॐ जगa�या!पने नमः oṁ jagadvyāpine namaḥ

oṁ I bow (salutations) to jagadvyāpine

Jagadvyāpine - jagad is jagat जगत ्- the world, the universe. vyāp �याप ्is to pervade, or permeate. Śiva is hailed as He who pervades or permeates the whole world, the whole universe.

�� ॐ जगbरवे नमःु oṁ jagadgurave namaḥ

oṁ I bow (salutations) to jagadguru

Jagad is jagat जगत ्- the world, the universe + guru गLु we know as a spiritual master, teacher; guru is also great, heavy, high degree; Guru is also gur गर ु ् - to lift up , to raise up. gu ग ु+ ruL gu is to shout with joy, also a ray (as in a ray of light). Śiva is hailed as the guru of the Universe; He that raises up , that brings light (gu) and joy (to the whole world).

�� ॐ �योमकेशाय नमः oṁ vyomakeśāya namaḥ

oṁ I bow (salutations) to vyomakeśa

Vyoma is vyoman �योमन ्and is space, ākāśa. Some call this heaven, sky, atmosphere. Yet this ākāśa is the tattva (~ element~) that allows the space (vyoman) for all things to reside in; keśa केश is the hair on the head ( or the mane of a lion or horse). Śiva is hailed as He whose hair is vyoman, space, ākāśa.

�� ॐ महासेनजनकाय नमः oṁ mahāsenajanakāya namaḥ

oṁ I bow (salutations) to Mahasena-janaka

Mahāsena-janakāya mahāsena महासेन is one who has a great

(maha) army, a general of a great army of force; janaka जनक is father or pregenitor. Who is this that Śiva is father of that is a general of a great army? It is Skanda �कHद some call Kartikeya. Śiva is being hailed as Father of Mahāsena, Skanda.


�� ॐ चाL!वcमाय नमः oṁ cāruvikramāya namaḥ

oṁ I bow (salutations) to cāruvikrama

Cāruvikrama - cāru चाL is beautiful, agreeable, esteemed, beloved, endeared ;

vikrama !वcम is valor, heroic, power and strength. Śiva is being hailed as the esteemed, beautifully heroic One.

�� ॐ LMाय नमः oṁ rudrāya namaḥ

oṁ I bow (salutations) to rudra, the praiseworthy One

Rudra LM we know as roarer or howler; and rud we know is to cry or weep,

lament. This root rud Ld is equal to वधृ ्vṛdh to cherish, foster, praise, elevate, exalt, gladden, cheer, exhilarate. So when we look deeper into the meaing of rudra we find Śiva is being hailed as the roarer or howler, yet He is the praiseworthly (vṛdh) One.

�� ॐ भतपतये नमःू oṁ bhūtapataye namaḥ

oṁ I bow (salutations) to bhūtapati

Bhūta भतू is that which is or exists, any living being or entity i.e. divine, human, animal or vegetable. This also means well-being, welfare or prosperity; pati पAत means lord, master. Śiva is being hailed as the Lord of all entities, the One that brings them well-being.

�� ॐ �थाणवे नमः oṁ sthāṇave namaḥ

oṁ I bow (salutations) to sthāṇu Sthanu, the Immovable One

Sthāṇau - stha �थ is standing , staying , abiding , being situated in; na ण is

certainty; �थाणु sthāṇu standing firmly , stationary , firm, fixed , immovable , motionless. Śiva is being praised as the Immovable One. Why So? He is consciousness ( pure awareness) and all is made of this, where could be one be moved to if all is awareness itself? Movement is from where

�� ॐ अ)हब*eHयायु नमः oṁ ahirbudhnyāya namaḥ

oṁ I bow (salutations) to ahirbudhnya


Ahirbudhnya अ)हब*eHय ु is ahi अ)ह, a snake; bradhana Seन is great, mighty. This

word bradhana is considered a corrupt version of ahir-budhnyāya (अ)हर-्बeHयायु ),

it helps in defining the word. It brings us to ahirbudhnyas अ)हब*eHयसु ्the serpent of the deep.

Who is considered this serpent when talking of Śiva? It is kuṇḍalinī. Kuṇḍalinī is ~ coiled~ and comes from kuṇḍa a bowl shaped vessel, a pit or well and kunda is a turners lathe. It’s a round about way to get to an object that is coiled like a bowl i.e. a serpent coiled, and sitting at the base (ku). What is being implied here is śakti-kuṇḍalinī residing at the base (ku) called the mūlādharā - mūlā is the root ( `firmly fixed`) dhara or bearing or support point.

This ku is = to the mūlādharā in us, at the base of the spine. Hence Śiva is being recogized as śakti-kuṇḍalinī , the Serpent at the depths ( within us).

�� ॐ )दग�बराय नमः oṁ digambarāya namaḥ

oṁ I bow (salutations) to digambara

Digambarāya - dig brings us to diś )दश ्quarter or region pointed at , direction ,

cardinal point i.e. a direction of N,S,E,W; ambara अ�बर is a compass, circumference; Ambara also means clothes or apparel. Hence Śiva is being recognized as He that is clothed by (or appareled in) all the directions.

�� ॐ अ�मत*ये नमःू oṁ aṣṭamūrtaye namaḥ

oṁ I bow (salutations) to aṣṭamūrti

Aṣṭamūrti is aṣṭa + mūrti : aṣṭan अ�न ्is 8; mūrti मAत*ू we know as form, embodiment , manifestation , incarnation. Śiva is being recognized as the One with 8 forms. This number 8 is significant. It is 3 + 5 . Three is trika, and trimūrti =>मAत* ू is having 3 shapes or forms i.e.

Brahmā STा Viṣṇu !व3ण ु and Śiva �शव; tri is 3 and mūrti मAत*ू is embodiment, manifestation , incarnation , personification; Śiva is being hailed as trimūrti, the One Being, of 3 forms. And five is pañca is 5; vaktra व\> is face or mouth. Hence Śiva is being hailed as the 5 faced One. What are those 5 faces? Some call this pañcakṛityavidhiḥ - Śiva's 5 great acts. They are:

o sṛiṣṭi - the creative act o sthiti - the protective or maintenance ( stability) act o saṁhāra - the destructive act


o tirodhāna - the act of enfolding or concealing His nature o anugraha - that act of revealing his nature - His Grace

Together we have aṣṭamūrti. Śiva being hailed as the One with 8 forms.

�� ॐ अनेका<मने नमः oṁ anekātmane namaḥ

oṁ I bow (salutations) to anekātma

Anekātma is aneka अनेक is many, numerous + atman आ<मन ्is essence, soul. Śiva is being recognized as the essence, the One, of numerous beings.

�� ॐ साि<वकाय नमः oṁ sātvikāya namaḥ

oṁ I bow (salutations) tosātvikāya

Sātvikāya is sāttvika सािgवक is pure, true, genuine, and virtuous. Śiva is hailed as the pure One.

�� ॐ शQ!वDहाय नमः ु oṁ śuddhavigrahāya namaḥ oṁ I bow (salutations) to śuddhavigraha

Śuddhavigraha - śuddha शQ ु free from error , faultless , clear, pure, without

blemish; vigraha !वDह is form or shape. Śiva is hailed as the One of stainless (pure) form

�� ॐ शा�ताय नमः oṁ śāśvatāya namaḥ oṁ I bow (salutations) to śāśvatāya

Śāśvata शा�त is from śaśvat श�त ्- eternal , constant , perpetual , evermore. Śiva is hailed as the eternal One.

�� ॐ ख�डपरशवे नमः oṁ khaṇḍaparaśave namaḥ oṁ I bow (salutations) to khaṇḍaparaśave


Khaṇḍaparaśave is khaṇḍa + paraśa : khaṇḍa ख�ड is breaks or fragments; paraśa in my opinion is pa (or pā) is to protect from or guard against + raśa as rāsa रास an uproar, noise. Śiva is hailed as the One who breaks though (and protects) against uproars (problems).

�� ॐ शQ!वDहाय नमःु oṁ śuddhavigrahāya namaḥ

oṁ I bow (salutations) to śuddhavigraha

Śuddhavigraha: śuddha शQ ु free from error , faultless , clear, pure, without

blemish vigraha !वDह is form or shape. Śiva is hailed as the One of stainless (pure) form.

�� ॐ शा�ताय नमः oṁ śāśvatāya namaḥ

oṁ I bow (salutations) to śāśvata

śāśvata शा�त is from śaśvat श�त ्- eternal , constant , perpetual , evermore. Śiva is hailed as the eternal One.

�� ॐ ख�डपरशवे नमः oṁ khaṇḍaparaśave namaḥ

oṁ I bow (salutations) to khaṇḍaparaśa

Khaṇḍaparaśa is khaṇḍa + paraśa : khaṇḍa ख�ड is breaks or fragments; paraśa

in my opinion is pa (or pā) is to protect from or guard against + raśa as rāsa रास an uproar, noise. Śiva is hailed as the One who breaks though (and protects) against uproars (problems).

�� ॐ अजाय नमः oṁ ajāya namaḥ

oṁ I bow (salutations) to aja

Aja अज is unborn, always existing. Śiva is hailed as the unborn One.

�� ॐ पाश!वमोचकाय नमः oṁ pāpavimocakāya namaḥ

oṁ I bow (salutations) to pāpavimocaka

Pāśavimocaka: pāpa पाप is considered evil, sin, misfortune;

vimocakā !वमोचक is delivered from, released from. Śiva is hailed as He who absolves or releases one from sin or evil.


�� ॐ मडाय नमःृ oṁ mṛḍāya namaḥ

oṁ I bow (salutations) to mrida

Mṛḍa मडृ is showing compassion or mercy, grace; Śiva is hailed as the compassionate One.

�� ॐ पशपतये नमःु ~ om paśupataye namaḥ

oṁ I bow (salutations) to paśupati

Śiva we know is paśupati, Lord over all created beings; paśu पशु is tethered

being ; paś पश ्- means to bind, or fasten. It also means the following: to be a spectator, look on; to live to see, experience. Śiva is being hailed as Paśupati, Lord of all creatures, animals, souls. As mentioned paśu by definition is considered any tethered animal. How do we fit in? Paśu, rooted is paś, is to fasten or bind. The notion of binding or fastening gives the mental image then of the tethered animal, but how does this apply to humans and what are the bindings (tethering)? According to the Kularnava tantra there are 8 ( I will list them), others say there are 5 or 6 kañcuka-s ( coverings of the SELF; constrictions) apply such as vidyā, kalā, rāga, etc.

�� ignorance and delusion -moha from muh मiु - to be bewildered or perplexed, err, be mistaken, go astray

�� fear -bhaya rooted in bhī भी fear , alarm dread apprehension

�� pity -daya from day दय ्sympathize with, have pity on

�� shame- lajja or laj लज ्to be ashamed, also to blame

�� disgust -ghṛṇi घ/ण ृ is anger, passion; ghṛṇa घणृ is heat.

�� family - kula कलु is a group, a herd, a race i.e. a family (collection) - yet this world as significant spiritual meanings, we can cover at a different time.

�� customs - śīla शील customs, usage , natural or acquired way of living or acting

�� caste or class (varṇa) varṇa वण* is outward appearance, form, etc. As this also means color which = race, species, sort, class or tribe, station in life.


It is said there are 3 types or divisions¹ of the human paśu - sakala, pralayākala, and vijnānākala. Sakala is affected by the elements of the world, consisting of parts.

Mālinīvijayottara Tantra says individual souls endowed with the principles of kalā (limited ation or creativity) to prithvī ( earth tattva¹ or element) should be known as sakala-s by those striving to terminate this condition i.e. to move to higher levels of spirit. When one (initially) turns their attention inwards and experiences SELF, then this is considered pralayākala. The next state of

progression is vijnānākala, more and more of SELF is experienced i.e. vidyatā ( limited knowledge) of one's true nature is increasingly being dispelled. Above these 3 levels the individual is no longer considered bound (paś); There are more stages after this, but requires much more discussion then warranted here for this post.

�� ॐ देवाय नमः ~ om devāya namaḥ

oṁ I bow (salutations) to deva

This deva देव is heavenly, Divine. It is from div )दव,् to shine, to be bright. And

devatā देवता is God-head, with Divinity. This is also considered the organs of the senses. Śiva is being hailed as the bright, luminous, shining One.

�� ॐ महादेवाय नमः om mahādevāya namaḥ

oṁ I bow (salutations) to mahādeva

Mahādevāya is maha मह is great, abundant, strong, brilliance, light or splendor

+ deva देव heavenly, Divine. It is from div )दव,् to shine, to be bright.

Śiva is being hailed as the great, bright, luminous, shining One. references For more information of this subject please refer to Mālinīvijayottara Tantra , which is a wealth of knowledge on this matter. In Kaśmir Śaivism 36 tattva-s are recognized. The 2 mentioned are part of the 36. Prithvī is one of the 5 mahabhūta-s; kalā is one of the 6 kañcuka-s ( or coverings)


�� ॐ अ�ययाय नमः oṁ avyayāya namaḥ oṁ I bow (salutations) to avyaya

Avyaya अ�यय is imperishable, changeless, undecaying. Śiva is being hailed the Imperishable, the changeless One.

�� ॐ हरये नमः oṁ haraye namaḥ oṁ I bow (salutations) to hara

Hara हर is taking away , carrying off , removing , destroying. It is rooted in hṛ 5 to offer, present; it also means to take away , carry off, seize, deprive of, steal, rob; also to enrapture, charm ( we find this not only in Hara but in Hari ). Yet what is hara carrying off , removing or destroying? Ignorance of our true nature. Śiva is being hailed as the Remover, Destroyer, Absolver of ignorance or sin.

�� ॐ भगने>�भदे नमः oṁ bhaganetrabhide namaḥ oṁ I bow (salutations) to Bhaganetra-bhida, the One who plucked the eye of Bhaga

Bbhaganetrabhida - bhaga भग is dispenser, grace, good fortune, welfare;

bhaganetra भगने> is the eye's of bhaga; netra ने> is guide, leading, guiding;

bhida in my opinion is bhidā �भदा meaning separation. Śiva is being hailed as the remover ( who plucked) the eyes of bhaga. Bhaga is one of the aditya-s. The number of aditya-s (sons of Āditi) vary e.g. 7, 8 and 12 are mentioned in the various śastra-s.

There is another called Vīra-bhaga. Vīra is hero, brave, etc. who was created by Rudra, and hence a part of or extension of Rudra. It was Vīrabhadra who blinded Bhaga and broke, among many other countless gods, Pushan's teeth. He, Vīrabhadra, was considered the head of Siva's gana or followers.

As the story goes, One day Dakṣa made arrangements for a great horse sacrifice, but failed to invite Śiva. Narada bore the news to Śiva. Śiva, angered, tore from his head a lock of hair, glowing with energy, and cast upon the earth. This became Vīrabhadra;, his tall body reached the high heavens, he was dark as the clouds, he had a thousand arms, three burning eyes, and fiery hair; he wore a garland of skulls and carried terrible weapons. Vīrabhadra bowed at Śiva's feet and asked his will.


�� ॐ अ�य;ाय नमः oṁ avyaktāya namaḥ

oṁ I bow (salutations) to avyakta

Avyakta अ�य; is the unmanifest. Śiva is recognized as the unmanifested One.

�� ॐ द(ाeवरहराय नमः oṁ dakṣādhvaraharāya namaḥ oṁ I bow (salutations) to dakṣādhvarahara

Dakṣa द( is able, fit, adroit, expert, clever, dexterous, industrious, intelligent. Dakṣa was one of the prajāpati-s ( lord of creatures) created by Brahmā i.e. Marīci, Atri , Angiras, Pulastya, Pulaka , Kratu, Vasiṣṭha , Pracetas or Dakṣa , Bhṛgu, Nārada. The Mahābhārata mentions 14; adhvara अeवर is sacrifice, also

means non-injuring; this is rooted in dhvṛ eव ृwhich means to bend, cause to fall

, hurt, injure; hence a+dhvṛ is to not (a) injure (dhvṛ); hara हर is taking away , carrying off , removing , destroying. Hence Śiva is recognized as the Destroyer (hara) of Dakṣa's sacrifice (adhvara).

We mentioned the story before when Śiva was hailed as bhaganetra-bhida: One of Dakṣa's daughters was known as Dākṣayāni ( also known as Satī). She wished to marry Śiva yet Dakṣa was not accepting of this desire. Dākṣayāni disobeyed him and married Śiva. Dakṣa disliked Śiva and always had ill words and thoughts towards him i.e. a

roaming ascetic and reviling cohort of goblins, etc. Dakṣa distanced himself from Dākṣayāni and hence from Śiva.

One day Dakṣa decided to host a adhvara अeवर or sacrifice (yaj). Dakṣa mindfully decided not to invite Dākṣayāni and Śiva, yet invited a host of others to this event. Dākṣayāni thinking by default she was surely invited along with Śiva attended the yajya. At the adhvara she was treated poorly yet maintained her composure, and with that took in stride that Dakṣa did not invite Śiva. Yet as she listened to insults that were aimed at her beloved, Śiva, should could not bare it any longer and she jumped into the fire and did away with herself. From Dākṣayāni's remains (Satī) came Bhadrakali. Narada bore the news to Śiva. Śiva, angered, tore a lock of hair from his head, glowing with energy, and cast upon the earth. This became Vīrabhadra along with Rudra-kali. Vīrabhadra's tall body reached into the heavens, he was dark as the clouds, had a thousand arms, three burning eyes, and fiery hair; he wore a garland of skulls and carried terrible weapons. Vīrabhadra bowed at Śivas feet and asked his will.


Śiva instructed Vīrabhadra to lead His army and destroy Dakṣa's adhvara (sacrifice). On Śiva's direction Vīrabhadra took his leave with Śiva's gana-s ( troops) and went to Dakṣa's yajna. Vīrabhadra destroyed and polluted the offerings and in the end cut off Dakṣa's head. The guest that remained, terrified and with remorse begged Śiva's mercy to restore Dakṣa's life and to allow the sacrifice to be completed. Śiva as the all-merciful One, complied and restored Dakṣa's life. He also replaced the original head with that of a goat.

�� ॐ हराय नमः oṁ harāya namaḥ

oṁ I bow (salutations) to hara

If you recall hara was mentioned before; hara हर is taking away, carrying off, removing, and destroying. It is rooted in hṛ 5 to offer, resent; it also means to take away, withdraw, carry off. Here Śiva is being hailed as the Withdrawer of all things; This withdrawal of all things is pralaya, Complete re-

absorption i.e. pra B is forth or away + li ल] is to dissolve, liquefy, disappear, vanish. Hence pralaya is to dissolve away.

�� ॐ पषदHत�भदे नमःू ~ oṁ pūṣādantabhide namaḥ

oṁ I bow (salutations) to Pūṣādantabhida

Pūṣādantabhida is pūṣan+adanta + bhida. Pūṣan पषनू ्is considered one of the 12 Āditya's. The list varies as mentioned in a previous review of Dakṣa and in that list Pūṣan is not mentioned. Pūṣan is associated with the sun and regarded as the keeper of flocks and herds and bringer of prosperity.This comes from his root word pūṣ पष ू ् to nourish and increase;adanta अदHत is toothless; bhida in

my opinion is bhidā �भदा meaning separation. Here Śiva is being hailed as He that broke (separated or removed) the teeth of Pūṣan.

�� ॐ अ�यDाय नमः oṁ avyagrāya namaḥ

oṁ I bow (salutations) to avyagra

Avyagra अ�यD is steady, undisturbed; Śiva is hailed as the steady One.


�� ॐ सहjा(ाय नमः oṁ sahasrākṣāya namaḥ

oṁ I bow (salutations) to sahasrākṣa

Sahasrākṣa is sahasra+ akṣa : sahasra सहj is 1,000 + akṣa अ( is the eye. Śiva is being hailed as the One with 1,000 eyes i.e. His presence of sense is everywhere as akṣa is an organ of sense, of perception.

�� ॐ सहjपदे नमः oṁ sahasrapade namaḥ

oṁ I bow (salutations) to saharaspada

Saha सह - is powerful, mighty; sahasra सहj is 1,000. pada पद is a step, pace, stride, connected to the foot. Śiva is being hailed as the One with 1,000 fee t i.e. being everywhere.

�� ॐ अपवग*Bदाय नमः oṁ apavargapradāya namaḥ oṁ I bow (salutations) to apavargaprada

Aapavarga अपवग* is completion, end; gift donation; the emancipation of the soul

from bodily existence , exemption from further transmigration prada Bद is giving or bestowing. Śiva is being hailed as the One who gives final emancipation

�� ॐ अनHताय नमः oṁ anantāya namaḥ oṁ I bow (salutations) to ananta, the endless One

Ananta अनHत is endless, boundless, eternal, infinite. Śiva is being hailed as the Infinite One.

�� ॐ तारकाय नमः oṁ tārakāya namaḥ

oṁ I bow (salutations) to taraka,

Tāraka तारक causing or enabling to pass or go over, carrying over, rescuing, liberating, saving Śiva is being hailed as the One who liberates. The one that carries over, or passes over. Tara comes from the root tṛṛ to traverse, carry over, or to save. And Tara is then surpassing, conquering, crossing, passing. Lets include one more step: Tārā is a fixed star, some call asterism and symbolizes light. And a boat is called tarī, used for carrying and crossing. So when we add this up we have Tara as light that


guides, that carries over, crossing (traverses) and conquering. But what is this Tara carrying and crossing over to? Tara takes the individual and carries him/her over saṁsāra (sṛ= to flow + saṁ = join together) or life-after-life, birth-after-birth. The process of returning to this good earth again and again until mokśa is considered and experienced. Tara is the light that guides, the one that assists in crossing or carrying over.

�� ॐ परमे�राय नमः oṁ parameśvarāya namaḥ

oṁ I bow (salutations) to parameśvara

Parameśvara is param + eśvara : para पर is exceeding, Supreme. param परम ्is

the ultmost; eśvara is īśvara ई�र master , lord , prince , king , the Supreme. Śiva is being hailed as the Supreme Lord.

�� ॐ भोलानाथये नमः oṁ bholānāthaye namaḥ oṁ I bow (salutations) to bholānātha

Bholānātha भोलानाथ is bho+ lā + nātha; nātha नाथ is a protector, possessor, owner, lord ; used as a noun we can apply it as refuge. lā ला is the act of taking or giving; to begin, to undertake, to give. Now the key to this wonderful name of Śiva IMHO resides in bho. bhoga भोग is any winding or curve, coil of a serpent. bhoga

भोग - is also enjoying, experiencing, feeling , perception. Also associuated with the Moon, Chandra the part of the ecliptic occupied by each of the 27 lunar mansions, owned by Candra (Chandra) and what Śiva wears on his head. Bhogin भो@गन ्is with windings or curves or rings , curved, ringed (as a serpent);

also a King, hence; bhogīndra भोगीHM - Serpent King a.k.a. Ananta अनHत- or Infinity i.e. endless, boundless, eternal, infinite. As I look at this word bho+ lā + nātha, it is He the protecter, the Lord (nātha) that gives out and takes in(lā) the Infinite (rooted in bhoga) and the final enjoyer ( i.e. the SELF) Another view: Bho or bhoḥ brings us to the word of O! or Hello! Or Hail ! or Alas! If we chose this approach then it would be Hail to the Lord who is our refuge, that gives out and takes-in the Infinite.


This ends the 108 Names. ॐ महादेवाय नमः om mahādevāya namaḥ

108 names of siva v1 no links · also note there are 9 graha-s ( ~ planets) and there are 12 signs...

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