Ardhanarishvaratrishati Oriya Lyrics:
॥ ଅର୍ଧନାରୀଶ୍ଵରତ୍ରିଶତୀ ଅଥଵା ଲଲିତାରୁଦ୍ରତ୍ରିଶତୀ ॥
ନମଃ ଶିଵାଭ୍ୟାଂ ସରସୋତ୍ସଵାଭ୍ୟାଂ ନମସ୍କୃତାଭୀଷ୍ଟଵରପ୍ରଦାଭ୍ୟାମ୍ ।
ନାରାୟଣେନାର୍ଚିତପାଦୁକାଭ୍ୟାଂ ନମୋ ନମଃ ଶଙ୍କରପାର୍ଵତୀଭ୍ୟାମ୍ ॥
ଓଂ ରାଜରାଜେଶ୍ଵର୍ୟୈ ନମଃ ଓଂ ।
ଓଂ ଅର୍ଧନାରୀଶ୍ଵରାୟ ନମଃ ଓଂ ।
ଓଂ ହିରଣ୍ୟବାହଵେ ନମଃ ଓଂ ।
୧. ଓଂ କକାରରୂପାୟୈ ସେନାନ୍ୟେ ନମଃ ଓଂ ।
୨. ଓଂ କଲ୍ୟାଣ୍ୟୈ ଦିଶାଂ ଚ ପତୟେ ନମଃ ଓଂ ।
୩. ଓଂ କଲ୍ୟାଣଗୁଣଶାଲିନ୍ୟୈ ଵୃକ୍ଷେଭ୍ୟୋ ନମଃ ଓଂ ।
୪. ଓଂ କଲ୍ୟାଣଶୈଲନିଲୟାୟୈ ହରିକେଶେଭ୍ୟୋ ନମଃ ଓଂ ।
୫. ଓଂ କମନୀୟାୟୈ ପଶୂନାଂ ପତୟେ ନମଃ ଓଂ ।
୬. ଓଂ କଲାଵତ୍ୟୈ ସସ୍ପିଞ୍ଜରାୟ ନମଃ ଓଂ ।
୭. ଓଂ କମଲାକ୍ଷ୍ୟୈ ତ୍ଵିଷୀମତେ ନମଃ ଓଂ ।
୮. ଓଂ କଲ୍ମଷଘ୍ନ୍ୟୈ ପତୀନାଂ ପତୟେ ନମଃ ଓଂ ।
୯. ଓଂ କରୁଣାମୃତସାଗରାୟୈ ବଭ୍ଲୁଶାୟ ନମଃ ଓଂ ।
୧୦. ଓଂ କଦମ୍ବକାନନାଵାସାୟୈ ଵିଵ୍ୟାଧିନେ ନମଃ ଓଂ ।
୧୧. ଓଂ କଦମ୍ବକୁସୁମପ୍ରିୟାୟୈ ଅନ୍ନାନାଂ ପତୟେ ନମଃ ଓଂ ।
୧୨. ଓଂ କନ୍ଦର୍ପଵିଦ୍ୟାୟୈ ହରିକେଶାୟ ନମଃ ଓଂ ।
୧୩. ଓଂ କନ୍ଦର୍ପଜନକାପାଙ୍ଗଵୀକ୍ଷଣାୟୈ ଉପଵୀତିନେ ନମଃ ଓଂ ।
୧୪. ଓଂ କର୍ପୂରଵୀଠୀ-ସୌରଭ୍ୟ-କଲ୍ଲୋଲିତ-କକୁପ୍ତଟାୟୈ
ପୁଷ୍ଟାନାଂ ପତୟେ ନମଃ ଓଂ ।
୧୫. ଓଂ କଲିଦୋଷହରାୟୈ ଭଵସ୍ୟ ହେତ୍ୟେ ନମଃ ଓଂ ।
୧୬. ଓଂ କଞ୍ଜଲୋଚନାୟୈ ଜଗତାଂ ପତୟେ ନମଃ ଓଂ ।
୧୭. ଓଂ କମ୍ରଵିଗ୍ରହାୟୈ ରୁଦ୍ରାୟ ନମଃ ଓଂ ।
୧୮. ଓଂ କର୍ମାଦି-ସାକ୍ଷିଣ୍ୟୈ ଆତତାଵିନେ ନମଃ ଓଂ ।
୧୯. ଓଂ କାରୟିତ୍ର୍ୟୈ କ୍ଷେତ୍ରାଣାଂ ପତୟେ ନମଃ ଓଂ ।
୨୦. ଓଂ କର୍ମଫଲପ୍ରଦାୟୈ ସୂତାୟ ନମଃ ଓଂ ।
୨୧. ଓଂ ଏକାରରୂପାୟୈ ଅହନ୍ତ୍ୟାୟ ନମଃ ଓଂ ।
୨୨. ଓଂ ଏକାକ୍ଷର୍ୟୈ ଵନାନାଂ ପତୟେ ନମଃ ଓଂ ।
୨୩. ଓଂ ଏକାନେକାକ୍ଷରାକୃତ୍ୟୈ ରୋହିତାୟ ନମଃ ଓଂ ।
୨୪. ଓଂ ଏତତ୍ତଦିତ୍ୟନିର୍ଦେଶ୍ୟାୟୈ ସ୍ଥପତୟେ ନମଃ ଓଂ ।
୨୫. ଓଂ ଏକାନନ୍ଦଚିଦାକୃତ୍ୟୈ ଵୃକ୍ଷାଣାଂ ପତୟେ ନମଃ ଓଂ ।
୨୬. ଓଂ ଏଵମିତ୍ୟାଗମାବୋଧ୍ୟାୟୈ ମନ୍ତ୍ରିଣେ ନମଃ ଓଂ ।
୨୭. ଓଂ ଏକଭକ୍ତିମଦର୍ଚିତାୟୈ ଵାଣିଜାୟ ନମଃ ଓଂ ।
୨୮. ଓଂ ଏକାଗ୍ର-ଚିତ୍ତ-ନିର୍ଧ୍ୟାତାୟୈ କକ୍ଷାଣାଂ ପତୟେ ନମଃ ଓଂ ।
୨୯. ଓଂ ଏଷଣାରହିତାଦ୍ରୁତାୟୈ ଭୁଵନ୍ତୟେ ନମଃ ଓଂ ।
୩୦. ଓଂ ଏଲାସୁଗନ୍ଧିଚିକୁରାୟୈ ଵାରିଵସ୍କୃତାୟ ନମଃ ଓଂ ।
୩୧. ଓଂ ଏନଃକୂଟଵିନାଶିନ୍ୟୈ ଓଷଧୀନାଂ ପତୟେ ନ ଓଂ ।
୩୨. ଓଂ ଏକଭୋଗାୟୈ ଉଚ୍ଚୈର୍ଘୋଷାୟ ନମଃ ଓଂ ।
୩୩. ଓଂ ଏକରସାୟୈ ଆକ୍ରନ୍ଦୟତେ ନମଃ ଓଂ ।
୩୪. ଓଂ ଏକୈଶ୍ଵର୍ୟପ୍ରଦାୟିନ୍ୟୈ ପତୀନାଂ ପତୟେ ନମଃ ଓଂ ।
୩୫. ଓଂ ଏକାତପତ୍ର-ସାମ୍ରାଜ୍ୟ-ପ୍ରଦାୟୈ କୃତ୍ସନଵୀତାୟ ନମଃ ଓଂ ।
୩୬. ଓଂ ଏକାନ୍ତପୂଜିତାୟୈ ଧାଵତେ ନମଃ ଓଂ ।
୩୭. ଓଂ ଏଧମାନପ୍ରଭାୟୈ ସତ୍ତ୍ଵନାଂ ପତୟେ ନମଃ ଓଂ ।
୩୮. ଓଂ ଏଜତ୍ ଅନେକ ଜଗଦୀଶ୍ଵର୍ୟୈ ସହମାନାୟ ନମଃ ଓଂ ।
୩୯. ଓଂ ଏକଵୀରାଦିସଂସେଵ୍ୟାୟୈ ନିଵ୍ୟାଧିନେ ନମଃ ଓଂ ।
୪୦. ଓଂ ଏକପ୍ରଭାଵଶାଲିନ୍ୟୈ ଆଵ୍ୟାଧିନୀନାଂ ପତୟେ ନମଃ ଓଂ ।
୪୧. ଓଂ ଈକାରରୂପାୟୈ କକୁଭାୟ ନମଃ ଓଂ ।
୪୨. ଓଂ ଈଶିତ୍ର୍ୟୈ ନିଷଙ୍ଗିଣେ ନମଃ ଓଂ ।
୪୩. ଓଂ ଈପ୍ସିତାର୍ଥପ୍ରଦାୟିନ୍ୟୈ ସ୍ତେନାନାଂ ପତୟେ ନମଃ ଓଂ ।
୪୪. ଓଂ ଈଦୃଗିତ୍ୟଵିନିର୍ଦେଶ୍ୟାୟୈ କୃପାସମୁଦ୍ରାୟ ନମଃ ଓଂ । ?
୪୫. ଓଂ ଈଶ୍ଵରତ୍ଵଵିଧାୟିନ୍ୟୈ ଇଷୁଧିମତେ ନମଃ ଓଂ ।
୪୬. ଓଂ ଈଶାନାଦିବ୍ରହ୍ମମୟ୍ୟୈ ତସ୍କରାଣାଂ ପତୟେ ନମଃ ଓଂ ।
୪୭. ଓଂ ଈଶିତ୍ଵାଦ୍ୟଷ୍ଟସିଦ୍ଧିଦାୟୈ ଵଞ୍ଚତେ ନମଃ ଓଂ ।
୪୮. ଓଂ ଈକ୍ଷିତ୍ର୍ୟୈ ପରିଵଞ୍ଚତେ ନମଃ ଓଂ ।
୪୯. ଓଂ ଈକ୍ଷଣସୃଷ୍ଟାଣ୍ଡକୋଟ୍ୟୈ ସ୍ତାୟୂନାଂ ପତୟେ ନମଃ ଓଂ ।
୫୦. ଓଂ ଈଶ୍ଵରଵଲ୍ଲଭାୟୈ ନିଚେରଵେ ନମଃ ଓଂ ।
୫୧. ଓଂ ଈଡିତାୟୈ ପରିଚରାୟ ନମଃ ଓଂ ।
୫୨. ଓଂ ଈଶ୍ଵରାର୍ଦ୍ଧାଙ୍ଗଶରୀରାୟୈ ଅରଣ୍ୟାନାଂ ପତୟେ ନମଃ ଓଂ ।
୫୩. ଓଂ ଈଶାଧିଦେଵତାୟୈ ସୃକାଵିଭ୍ୟୋ ନମଃ ଓଂ ।
୫୪. ଓଂ ଈଶ୍ଵରପ୍ରେରଣକର୍ୟୈ ଜିଘାଂସଦ୍ଭ୍ୟୋ ନମଃ ଓଂ ।
୫୫. ଓଂ ଈଶତାଣ୍ଡଵସାକ୍ଷିଣ୍ୟୈ ମୁଷ୍ଣତାଂ ପତୟେ ନମଃ ଓଂ ।
୫୬. ଓଂ ଈଶ୍ଵରୋତ୍ସଙ୍ଗନିଲୟାୟୈ ଅସିମଦ୍ଭ୍ୟୋ ନମଃ ଓଂ ।
୫୭. ଓଂ ଈତିବାଧାଵିନାଶିନ୍ୟୈ ନକ୍ତଂଚରଦ୍ଭ୍ୟୋ ନମଃ ଓଂ ।
୫୮. ଓଂ ଈହାଵିରହିତାୟୈ ପ୍ରକୃନ୍ତାନାଂ ପତୟେ ନମଃ ଓଂ ।
୫୯. ଓଂ ଈଶଶକ୍ତ୍ୟୈ ଉଷ୍ଣୀଷିଣେ ନମଃ ଓଂ ।
୬୦. ଓଂ ଈଷତ୍ସ୍ମିତାନନାୟୈ ଗିରିଚରାୟ ନମଃ ଓଂ ।
୬୧. ଓଂ ଲକାରରୂପାୟୈ କୁଲୁଞ୍ଚାନାଂ ପତୟେ ନମଃ ଓଂ ।
୬୨. ଓଂ ଲଲିତାୟୈ ଇଷୁମଦ୍ଭ୍ୟୋ ନମଃ ଓଂ ।
୬୩. ଓଂ ଲକ୍ଷ୍ମୀଵାଣୀନିଷେଵିତାୟୈ ଧନ୍ଵାଵିଭ୍ୟୋ ନମଃ ଓଂ ।
୬୪. ଓଂ ଲାକିନ୍ୟୈ ଦୟାକରାୟ ନମଃ ଓଂ ।
୬୫. ଓଂ ଲଲନାରୂପାୟୈ ଆତନ୍ଵାନେଭ୍ୟୋ ନମଃ ଓଂ ।
୬୬. ଓଂ ଲସଦ୍ଦାଡିମୀପାଟଲାୟୈ ପ୍ରତିଦଧାନେଭ୍ୟୋ ନମଃ ଓଂ ।
୬୭. ଓଂ ଲଲନ୍ତିକା-ଲସତ୍ଫାଲାୟୈ ପ୍ରକଟିତଫଲେମ୍ୟୋ ନମଃ ଓଂ ।
୬୮. ଓଂ ଲଲାଟ-ନୟନାର୍ଚିତାୟୈ ଅୟଚ୍ଛଦ୍ଭ୍ୟୋ ନମଃ ଓଂ ।
୬୯. ଓଂ ଲକ୍ଷଣୋଜ୍ଵଲଦିଵ୍ୟାଙ୍ଗ୍ୟୈ ଵିସୃଜଦ୍ଭ୍ୟୋ ନମଃ ଓଂ ।
୭୦. ଓଂ ଲକ୍ଷକୋଟ୍ୟଣ୍ଡନାୟିକାୟୈ ଅନ୍ତରଙ୍ଗେଭ୍ୟୋ ନମଃ ଓଂ ।
୭୧. ଓଂ ଲକ୍ଷ୍ୟାର୍ଥାୟୈ ଅସ୍ୟଦ୍ଭ୍ୟୋ ନମଃ ଓଂ ।
୭୨. ଓଂ ଲକ୍ଷଣାଗମ୍ୟାୟୈ ଵିଧ୍ୟଦ୍ଭ୍ୟୋ ନମଃ ଓଂ ।
୭୩. ଓଂ ଲବ୍ଧକାମାୟୈ ଆତ୍ୟେଭ୍ୟୋ ନମଃ ଓଂ ।
୭୪. ଓଂ ଲତାତନଵେ ଆସୀନେଭ୍ୟୋ ନମଃ ଓଂ ।
୭୫. ଓଂ ଲଲାମରାଜଦଲିକାୟୈ ଶୟାନେଭ୍ୟୋ ନମଃ ଓଂ ।
୭୬. ଓଂ ଲମ୍ବିମୁକ୍ତାଲତାଞ୍ଚିତାୟୈ ସଦ୍ୟଭାଵେଭ୍ୟୋ ନମଃ ଓଂ ।
୭୭. ଓଂ ଲମ୍ବୋଦରପ୍ରସଵେ ସ୍ଵପଦ୍ଭ୍ୟୋ ନମଃ ଓଂ ।
୭୮. ଓଂ ଲଭ୍ୟାୟୈ ଜାଗ୍ରଦ୍ଭ୍ୟୋ ନମଃ ଓଂ ।
୭୯. ଓଂ ଲଜ୍ଜାଢ୍ୟୈ ସାତ୍ୟେଭ୍ୟୋ ନମଃ ଓଂ ।
୮୦. ଓଂ ଲୟଵର୍ଜିତାୟୈ ତିଷ୍ଠଦ୍ଭ୍ୟୋ ନମଃ ଓଂ ।
୮୧. ଓଂ ହ୍ରୀଙ୍କାରରୂପାୟୈ ଧାଵଦ୍ଭ୍ୟୋ ନମଃ ଓଂ ।
୮୨. ଓଂ ହ୍ରୀଙ୍କାରନିଲୟାୟୈ ସାୟଂ ତାଣ୍ଡଵସମ୍ଭ୍ରମାୟ ନମଃ ଓଂ ।
୮୩. ଓଂ ହ୍ରୀମ୍ମପଦପ୍ରିୟାୟୈ ସଭାଭ୍ୟୋ ନମଃ ଓଂ ।
୮୪. ଓଂ ହ୍ରୀଙ୍କାରବୀଜାୟୈ ସଭାପତିଭ୍ୟୋ ନମଃ ଓଂ ।
୮୫. ଓଂ ହ୍ରୀଙ୍କାରମନ୍ତ୍ରାୟୈ ତ୍ରୟୀଵେଦ୍ଧ୍ୟାୟ ନମଃ ଓଂ ।
୮୬. ଓଂ ହ୍ରୀଙ୍କାରଲକ୍ଷଣାୟୈ ଅଶ୍ଵେଭ୍ୟୋ ନମଃ ଓଂ ।
୮୭. ଓଂ ହ୍ରୀଙ୍କାରଜପସୁପ୍ରୀତାୟୈ ଅଶ୍ଵପତିଭ୍ୟୋ ନମଃ ଓଂ ।
୮୮. ଓଂ ହ୍ରୀମ୍ମତ୍ୟୈ ଅସ୍ତୋକତ୍ରିଭୁଵନଶିଵେଭ୍ୟୋ ନମଃ ଓଂ ।
୮୯. ଓଂ ହ୍ରୀଂଵିଭୂଷଣାୟୈ ଆଵ୍ୟାଧିନୀଭ୍ୟୋ ନମଃ ଓଂ ।
୯୦. ଓଂ ହ୍ରୀଂଶୀଲାୟୈ ଵିଵିଧ୍ୟନ୍ତୀଭ୍ୟୋ ନମଃ ଓଂ ।
୯୧. ଓଂ ହ୍ରୀମ୍ପଦାରାଧ୍ୟାୟୈ ଚିଦାଲମ୍ବେଭ୍ୟୋ ନମଃ ଓଂ ।
୯୨. ଓଂ ହ୍ରୀଙ୍ଗର୍ଭାୟୈ ଉଗଣାଭ୍ୟୋ ନମଃ ଓଂ ।
୯୩. ଓଂ ହ୍ରୀମ୍ପଦାଭିଧାୟୈ ତୃଁହତୀଭ୍ୟୋ ନମଃ ଓଂ ।
୯୪. ଓଂ ହ୍ରୀଙ୍କାରଵାଚ୍ୟାୟୈ ତ୍ରିନୟନେଭ୍ୟୋ ନମଃ ଓଂ ।
୯୫. ଓଂ ହ୍ରୀଙ୍କାରପୂଜ୍ୟାୟୈ ଗୃତ୍ସେଭ୍ୟୋ ନମଃ ଓଂ ।
୯୬. ଓଂ ହ୍ରୀଙ୍କାରପୀଠିକାୟୈ ଗୃତ୍ସପତିଭ୍ୟୋ ନମଃ ଓଂ ।
୯୭. ଓଂ ହ୍ରୀଙ୍କାରଵେଦ୍ୟାୟୈ କାତ୍ୟାୟନୀ ଶ୍ରେୟସେ ନମଃ ଓଂ ।
୯୮. ଓଂ ହ୍ରୀଙ୍କାରଚିନ୍ତ୍ୟାୟୈ ଵ୍ରାତେଭ୍ୟୋ ନମଃ ଓଂ ।
୯୯. ଓଂ ହ୍ରୀଂ ଵ୍ରାତପତିଭ୍ୟୋ ନମଃ ଓଂ ।
୧୦୦. ଓଂ ହ୍ରୀଂଶରୀରିଣ୍ୟୈ ଜଟାଭାରୋଦାରେଭ୍ୟୋ ନମଃ ଓଂ ।
୧୦୧. ଓଂ ହକାରରୂପାୟୈ ଗଣେଭ୍ୟୋ ନମଃ ଓଂ ।
୧୦୨. ଓଂ ହଲଧୃତ୍ପୂଜିତାୟୈ ଗଣପତିଭ୍ୟୋ ନମଃ ଓଂ ।
୧୦୩. ଓଂ ହରିଣେକ୍ଷଣାୟୈ ଶ୍ରୀଶୈଲଵାସିନେ ନମଃ ଓଂ ।
୧୦୪. ଓଂ ହରପ୍ରିୟାୟୈ ଵିରୂପେଭ୍ୟୋ ନମଃ ଓଂ ।
୧୦୫. ଓଂ ହରାରାଧ୍ୟାୟୈ ଵିଶ୍ଵରୂପେଭ୍ୟୋ ନମଃ ଓଂ ।
୧୦୬. ଓଂ ହରିବ୍ରହ୍ମେନ୍ଦ୍ରସେଵିତାୟୈ ମୃଗଧରେଭ୍ୟୋ ନମଃ ଓଂ ।
୧୦୭. ଓଂ ହୟାରୂଢାସେଵିତାଙ୍ଘ୍ର୍ୟୈ ମହଦ୍ଭ୍ୟୋ ନମଃ ଓଂ ।
୧୦୮. ଓଂ ହୟମେଧସମର୍ଚିତାୟେ କ୍ଷୁଲ୍ଲକେଭ୍ୟୋ ନମଃ ଓଂ ।
୧୦୯. ଓଂ ହର୍ୟକ୍ଷଵାହ୍ନାୟୈ ଚୂଡାଲଙ୍କୃତଶଶିକଲେଭ୍ୟୋ ନମଃ ଓଂ ।
୧୧୦. ଓଂ ହଂସଵାହନାୟୈ ରଥିଭ୍ୟୋ ନମଃ ଓଂ ।
୧୧୧. ଓଂ ହତଦାନଵାୟୈ ଅରଥେଭ୍ୟୋ ନମଃ ଓଂ ।
୧୧୨. ଓଂ ହତ୍ୟାଦିପାପଶମନ୍ୟୈ ଆମ୍ନାୟାନ୍ତସଞ୍ଚାରିଣେ ନମଃ ଓଂ ।
୧୧୩. ଓଂ ହରିଦଶ୍ଵାଦିସେଵିତାୟୈ ରଥେଭ୍ୟୋ ନମଃ ଓଂ ।
୧୧୪. ଓଂ ହସ୍ତିକୁମ୍ଭୋତ୍ତୁଙ୍ଗକୁଚାୟୈ ରଥପତିଭ୍ୟୋ ନମଃ ଓଂ ।
୧୧୫. ଓଂ ହସ୍ତିକୃତ୍ତିପ୍ରିୟାଙ୍ଗନାୟୈ ଚଲତ୍ ଉରଗହାରାୟ ନମଃ ଓଂ ।
୧୧୬. ଓଂ ହରିଦ୍ରାକୁଙ୍କୁମଦିଗ୍ଧାୟୈ ସେନାଭ୍ୟୋ ନମଃ ଓଂ ।
୧୧୭. ଓଂ ହର୍ୟଶ୍ଵାଦ୍ୟମରାର୍ଚିତାୟୈ ସେନାନିଭ୍ୟୋ ନମଃ ଓଂ ।
୧୧୮. ଓଂ ହରିକେଶସଖ୍ୟୈ ତ୍ରିପୁରହରେଭ୍ୟୋ ନମଃ ଓଂ ।
୧୧୯. ଓଂ ହାଦିଵିଦ୍ୟାୟୈ କ୍ଷତ୍ତୃଭ୍ୟୋ ନମଃ ଓଂ ।
୧୨୦. ଓଂ ହାଲାମଦାଲସାୟୈ ସଙ୍ଗ୍ରହୀତୃଭ୍ୟୋ ନମଃ ଓଂ ।
୧୨୧. ଓଂ ସକାରରୂପାୟୈ ସମସ୍ତସଂହାରକତାଣ୍ଡଵାୟ ନମଃ ଓଂ ।
୧୨୨. ଓଂ ସର୍ଵଜ୍ଞାୟୈ ତକ୍ଷଭ୍ୟୋ ନମଃ ଓଂ ।
୧୨୩. ଓଂ ସର୍ଵେଶ୍ୟୈ ରଥକାରେଭ୍ୟୋ ନମଃ ଓଂ ।
୧୨୪. ଓଂ ସର୍ଵମଙ୍ଗଳାୟୈ କରୁଣାପୂରିତଦୃଶିଭ୍ୟୋ ନମଃ ଓଂ ।
୧୨୫. ଓଂ ସର୍ଵକର୍ତ୍ର୍ୟୈ କୁଲାଲେଭ୍ୟୋ ନମଃ ଓଂ ।
୧୨୬. ଓଂ ସର୍ଵଭର୍ତ୍ର୍ୟୈ କର୍ମାରେଭ୍ୟୋ ନମଃ ଓଂ ।
୧୨୭. ଓଂ ସର୍ଵହଂର୍ତ୍ର୍ୟୈ ନିତ୍ୟାୟ ନମଃ ଓଂ ।
୧୨୮. ଓଂ ସନାତନ୍ୟୈ ପୁଞ୍ଜିଷ୍ଟେଭ୍ୟୋ ନମଃ ଓଂ ।
୧୨୯. ଓଂ ସର୍ଵାନଵଦ୍ୟାୟୈ ନିଷାଦେଭ୍ୟୋ ନମଃ ଓଂ ।
୧୩୦. ଓଂ ସର୍ଵାଙ୍ଗସୁନ୍ଦର୍ୟୈ ନିତ୍ୟାନନ୍ଦାୟ ନମଃ ଓଂ ।
୧୩୧. ଓଂ ସର୍ଵସାକ୍ଷିଣ୍ୟୈ ଇଷୁକୃଦ୍ଭ୍ୟୋ ନମଃ ଓଂ ।
୧୩୨. ଓଂ ସର୍ଵାତ୍ମିକାୟୈ ଧନ୍ଵକୃଦ୍ଭ୍ୟୋ ନମଃ ଓଂ ।
୧୩୩. ଓଂ ସର୍ଵସୌଖ୍ୟଦାତ୍ର୍ୟୈ ପଦାମ୍ବୁଜୟୁଗଲେଭ୍ୟୋ ନମଃ ଓଂ ।
୧୩୪. ଓଂ ସର୍ଵଵିମୋହିନ୍ୟୈ ମୃଗୟୁଭ୍ୟୋ ନମଃ ଓଂ ।
୧୩୫. ଓଂ ସର୍ଵାଧାରାୟୈ ଶ୍ଵନିଭ୍ୟୋ ନମଃ ଓଂ ।
୧୩୬. ଓଂ ସର୍ଵଗତାୟୈ ସମ୍ସ୍ତୂୟମାନାୟ ନମଃ ଓଂ ।
୧୩୭. ଓଂ ସର୍ଵାଵଗୁଣଵର୍ଜିତାୟୈ ଶ୍ଵଭ୍ୟୋ ନମଃ ଓଂ ।
୧୩୮. ଓଂ ସର୍ଵାରୁଣାୟୈ ଶ୍ଵପତିଭ୍ୟୋ ନମଃ ଓଂ ।
୧୩୯. ଓଂ ସର୍ଵମାତ୍ରେ ଭଵତ୍ପଦକୋଷ୍ଟେଭ୍ୟୋ ନମଃ ଓଂ ।
୧୪୦. ଓଂ ସର୍ଵାଭରଣଭୂଷିତାୟୈ ଭଵାୟ ନମଃ ଓଂ ।
୧୪୧. ଓଂ କକାରାର୍ଥାୟୈ ମୃତ୍ୟୁଞ୍ଜୟାୟ ନମଃ ଓଂ ।
୧୪୨. ଓଂ କାଲହନ୍ତ୍ର୍ୟୈ ଶର୍ଵାୟ ନମଃ ଓଂ ।
୧୪୩. ଓଂ କାମେଶ୍ୟୈ ପଶୁପତୟେ ନମଃ ଓଂ ।
୧୪୪. ଓଂ କାମିତାର୍ଥଦାୟୈ ନୀଲଗ୍ରୀଵାୟ ନମଃ ଓଂ ।
୧୪୫. ଓଂ କାମସଞ୍ଜୀଵିନ୍ୟୈ ଶିତିକଣ୍ଠାୟ ନମଃ ଓଂ ।
୧୪୬. ଓଂ କଲ୍ୟାୟୈ କପର୍ଦିନେ ନମଃ ଓଂ ।
୧୪୭. ଓଂ କଠିନସ୍ତନମଣ୍ଡଲାୟୈ ଵ୍ୟୁପ୍ତକେଶାୟ ନମଃ ଓଂ ।
୧୪୮. ଓଂ କରଭୋରଵେ ସହସ୍ରାକ୍ଷାୟ ନମଃ ଓଂ ।
୧୪୯. ଓଂ କଲାନାଥମୁଖ୍ୟୈ ଶତଧନ୍ଵନେ ନମଃ ଓଂ ।
୧୫୦. ଓଂ କଚଜିତାମ୍ବୁଦାୟୈ ଗିରିଶାୟ ନମଃ ଓଂ ।
୧୫୧. ଓଂ କଟାକ୍ଷସ୍ୟନ୍ଦିକରୁଣାୟୈ ଶିପିଵିଷ୍ଟାୟ ନମଃ ଓଂ ।
୧୫୨. ଓଂ କପାଲିପ୍ରାଣନାୟିକାୟୈ ମୀଢୁଷ୍ଟମାୟ ନମଃ ଓଂ ।
୧୫୩. ଓଂ କାରୁଣ୍ୟଵିଗ୍ରହାୟୈ ଇଷୁମତେ ନମଃ ଓଂ ।
୧୫୪. ଓଂ କାନ୍ତାୟୈ ହ୍ରସ୍ଵାୟ ନମଃ ଓଂ ।
୧୫୫. ଓଂ କାନ୍ତିଧୂତଜପାଵଲ୍ଲ୍ୟୈ ଵାମନାୟ ନମଃ ଓଂ ।
୧୫୬. ଓଂ କଲାଲାପାୟୈ ବୃହତେ ନମଃ ଓଂ ।
୧୫୭. ଓଂ କମ୍ବୁକଣ୍ଠ୍ୟୈ ଵର୍ଷୀୟସେ ନମଃ ଓଂ ।
୧୫୮. ଓଂ କରନିର୍ଜିତପଲ୍ଲ୍ଵାୟୈ ଵୃଦ୍ଧାୟ ନମଃ ଓଂ ।
୧୫୯. ଓଂ କଲ୍ପଵଲ୍ଲୀସମଭୁଜାୟୈ ସଂଵୃଧ୍ଵନେ ନମଃ ଓଂ ।
୧୬୦. ଓଂ କସ୍ତୂରୀତିଲକାଞ୍ଚିତାୟୈ ଅଗ୍ରିୟାୟ ନମଃ ଓଂ ।
୧୬୧. ଓଂ ହକାରାର୍ଥାୟୈ ପ୍ରଥମାୟ ନମଃ ଓଂ ।
୧୬୨. ଓଂ ହଂସଗତ୍ୟୈ ଆଶଵେ ନମଃ ଓଂ ।
୧୬୩. ଓଂ ହାଟକାଭରଣୋଜ୍ଵଲାୟୈ ଅଜିରାୟ ନମଃ ଓଂ ।
୧୬୪. ଓଂ ହାରହାରିକୁଚାଭୋଗାୟୈ ଶୀଘ୍ରିୟାୟ ନମଃ ଓଂ ।
୧୬୫. ଓଂ ହାକିନ୍ୟୈ ଶୀଭ୍ୟାୟ ନମଃ ଓଂ ।
୧୬୬. ଓଂ ହଲ୍ୟଵର୍ଜିତାୟୈ ଊର୍ମ୍ୟାୟ ନମଃ ଓଂ ।
୧୬୭. ଓଂ ହରିତ୍ପତିସମାରାଧ୍ୟାୟୈ ଅଵସ୍ଵନ୍ୟାୟ ନମଃ ଓଂ ।
୧୬୮. ଓଂ ହଠାତ୍କାରହତାସୁରାୟୈ ସ୍ରୋତସ୍ୟାୟ ନମଃ ଓଂ ।
୧୬୯. ଓଂ ହର୍ଷପ୍ରଦାୟୈ ଦ୍ଵୀପ୍ୟାୟ ନମଃ ଓଂ ।
୧୭୦. ଓଂ ହଵିର୍ଭୋକ୍ତ୍ର୍ୟୈ ଜ୍ୟେଷ୍ଠାୟ ନମଃ ଓଂ ।
୧୭୧. ଓଂ ହାର୍ଦସନ୍ତମସାପହାୟୈ କନିଷ୍ଠାୟ ନମଃ ଓଂ ।
୧୭୨. ଓଂ ହଲ୍ଲୀହାଲାସ୍ୟସନ୍ତୁଷ୍ଟାୟୈ ପୂର୍ଵଜାୟ ନମଃ ଓଂ ।
୧୭୩. ଓଂ ହଂସମନ୍ତ୍ରାର୍ଥରୂପିଣ୍ୟୈ ଅପରଜାୟ ନମଃ ଓଂ ।
୧୭୪. ଓଂ ହାନୋପାଦାନନିର୍ମୁକ୍ତାୟୈ ମଧ୍ୟମାୟ ନମଃ ଓଂ ।
୧୭୫. ଓଂ ହର୍ଷିଣ୍ୟୈ ଅପଗଲ୍ଭାୟ ନମଃ ଓଂ ।
୧୭୬. ଓଂ ହରିସୋଦର୍ୟୈ ଜଘନ୍ୟାୟ ନମଃ ଓଂ ।
୧୭୭. ଓଂ ହାହାହୂହୂମୁଖସ୍ତୁତ୍ୟାୟୈ ବୁଧ୍ନିୟାୟ ନମଃ ଓଂ ।
୧୭୮. ଓଂ ହାନିଵୃଦ୍ଧିଵିଵର୍ଜିତାୟୈ ସୋଭ୍ୟାୟ ନମଃ ଓଂ ।
୧୭୯. ଓଂ ହୟ୍ୟଙ୍ଗଵୀନହୃଦୟାୟୈ ପ୍ରତିସର୍ୟାୟ ନମଃ ଓଂ ।
୧୮୦. ଓଂ ହରିକୋପାରୁଣାଂଶୁକାୟୈ ୟାମ୍ୟାୟ ନମଃ ଓଂ ।
୧୮୧. ଓଂ ଲକାରାଖ୍ୟାୟୈ କ୍ଷେମ୍ୟାୟ ନମଃ ଓଂ ।
୧୮୨. ଓଂ ଲତାପୂଜ୍ୟାୟୈ ଉର୍ଵର୍ୟାୟ ନମଃ ଓଂ ।
୧୮୩. ଓଂ ଲୟସ୍ଥିତ୍ୟୁଦ୍ଭଵେର୍ଶ୍ଵ୍ୟୈ ଖଲ୍ୟାୟ ନମଃ ଓଂ ।
୧୮୪. ଓଂ ଲାସ୍ୟଦର୍ଶନସନ୍ତୁଷ୍ଟାୟୈ ଶ୍ଲୋକ୍ୟାୟ ନମଃ ଓଂ ।
୧୮୫. ଓଂ ଲାଭାଲାଭଵିଵର୍ଜିତାୟୈ ଅଵସାନ୍ୟାୟ ନମଃ ଓଂ ।
୧୮୬. ଓଂ ଲଙ୍ଘ୍ୟେତରାଜ୍ଞାୟୈ ଵନ୍ୟାୟ ନମଃ ଓଂ ।
୧୮୭. ଓଂ ଲାଵଣ୍ୟଶାଲିନ୍ୟୈ କକ୍ଷ୍ୟାୟ ନମଃ ଓଂ ।
୧୮୮. ଓଂ ଲଘୁସିଦ୍ଧିଦାୟୈ ଶ୍ରଵାୟ ନମଃ ଓଂ ।
୧୮୯. ଓଂ ଲାକ୍ଷାରସସଵର୍ଣାଭାୟୈ ପ୍ରତିଶ୍ରଵାୟ ନମଃ ଓଂ ।
୧୯୦. ଓଂ ଲକ୍ଷ୍ମଣାଗ୍ରଜପୂଜିତାୟୈ ଆଶୁଷେଣାୟ ନମଃ ଓଂ ।
୧୯୧. ଓଂ ଲଭ୍ୟେତରାୟୈ ଆଶୁରଥାୟ ନମଃ ଓଂ ।
୧୯୨. ଓଂ ଲବ୍ଧଭକ୍ତିସୁଲଭାୟୈ ଶୂରାୟ ନମଃ ଓଂ ।
୧୯୩. ଓଂ ଲାଙ୍ଗଲାୟୁଧାୟୈ ଅଵଭିନ୍ଦତେ ନମଃ ଓଂ ।
୧୯୪. ଓଂ ଲଗ୍ନଚାମରହସ୍ତଶ୍ରୀଶାରଦାପରିଵୀଜିତାୟୈ ଵର୍ମିଣେ ନମଃ ଓଂ ।
୧୯୫. ଓଂ ଲଜ୍ଜାପଦସମାରାଧ୍ୟାୟୈ ଵରୂଥିନେ ନମଃ ଓଂ ।
୧୯୬. ଓଂ ଲମ୍ପଟାୟୈ ବିଲ୍ମିନେ ନମଃ ଓଂ ।
୧୯୭. ଓଂ ଲକୁଳେଶ୍ଵର୍ୟୈ କଵଚିନେ ନମଃ ଓଂ ।
୧୯୮. ଓଂ ଲବ୍ଧମାନାୟୈ ଶ୍ରୁତାୟ ନମଃ ଓଂ ।
୧୯୯. ଓଂ ଲବ୍ଧରସାୟୈ ଶ୍ରୁତସେନାୟ ନମଃ ଓଂ ।
୨୦୦. ଓଂ ଲବ୍ଧସମ୍ପତ୍ସମୁନ୍ନତ୍ୟୈ ଦୁନ୍ଦୁଭ୍ୟାୟ ନମଃ ଓଂ ।
୨୦୧. ଓଂ ହ୍ରୀଙ୍କାରିଣ୍ୟୈ ଆହନନ୍ୟାୟ ନମଃ ଓଂ ।
୨୦୨. ଓଂ ହ୍ରୀଙ୍କାରାଦ୍ୟାୟୈ ଧୃଷ୍ଣଵେ ନମଃ ଓଂ ।
୨୦୩. ଓଂ ହ୍ରୀମ୍ମଧ୍ୟାୟୈ ପ୍ରମୃଶାୟ ନମଃ ଓଂ ।
୨୦୪. ଓଂ ହ୍ରୀଂଶିଖାମଣୟେ ଦୂତାୟ ନମଃ ଓଂ ।
୨୦୫. ଓଂ ହ୍ରୀଙ୍କାରକୁଣ୍ଡାଗ୍ନିଶିଖାୟୈ ପ୍ରହିତାୟ ନମଃ ଓଂ ।
୨୦୬. ଓଂ ହ୍ରୀଙ୍କାରଶଶିଚନ୍ଦ୍ରିକାୟୈ ପ୍ରପଞ୍ଚରକ୍ଷକାୟ ନମଃ ଓଂ ।
୨୦୭. ଓଂ ହ୍ରୀଙ୍କାରଭାସ୍କରରୁଚ୍ୟୈ ଇଷୁଧିମତେ ନମଃ ଓଂ ।
୨୦୮. ଓଂ ହ୍ରୀଙ୍କାରାମ୍ଭୋଦଚଞ୍ଚଲାୟୈ ତୀକ୍ଷ୍ଣେଷଵେ ନମଃ ଓଂ ।
୨୦୯. ଓଂ ହ୍ରୀଙ୍କାରକନ୍ଦାଙ୍କୁରିକାୟୈ ଆୟୁଧିନେ ନମଃ ଓଂ ।
୨୧୦. ଓଂ ହ୍ରୀଙ୍କାରୈକପରାୟଣାୟୈ ସ୍ଵାୟୁଧାୟ ନମଃ ଓଂ ।
୨୧୧. ଓଂ ହ୍ରୀଙ୍କାରଦୀର୍ଧିକାହଂସ୍ୟୈ ସୁଧନ୍ଵନେ ନମଃ ଓଂ ।
୨୧୨. ଓଂ ହ୍ରୀଙ୍କାରୋଦ୍ୟାନକେକିନ୍ୟୈ ସ୍ତ୍ରୁତ୍ୟାୟ ନମଃ ଓଂ ।
୨୧୩. ଓଂ ହ୍ରୀଙ୍କାରାରଣ୍ୟହରିଣ୍ୟୈ ପଥ୍ୟାୟ ନମଃ ଓଂ ।
୨୧୪. ଓଂ ହ୍ରୀଙ୍କାରାଵାଲଵଲ୍ଲର୍ୟୈ କାଟ୍ୟାୟ ନମଃ ଓଂ ।
୨୧୫. ଓଂ ହ୍ରୀଙ୍କାରପଞ୍ଜରଶୁକ୍ୟୈ ନୀପ୍ୟାୟ ନମଃ ଓଂ ।
୨୧୬. ଓଂ ହ୍ରୀଙ୍କାରାଙ୍ଗଣଦୀପିକାୟୈ ସୂଦ୍ୟାୟ ନମଃ ଓଂ ।
୨୧୭. ଓଂ ହ୍ରୀଙ୍କାରକନ୍ଦରାସିଂହ୍ୟୈ ସରସ୍ୟାୟ ନମଃ ଓଂ ।
୨୧୮. ଓଂ ହ୍ରୀଙ୍କାରାମ୍ଭୋଜଭୃଙ୍ଗିକାୟୈ ନାଦ୍ୟାୟ ନମଃ ଓଂ ।
୨୧୯. ଓଂ ହ୍ରୀଙ୍କାରସୁମନୋମାଧ୍ଵ୍ୟୈ ଵୈଶନ୍ତାୟ ନମଃ ଓଂ ।
୨୨୦. ଓଂ ହ୍ରୀଙ୍କାରତରୁମଞ୍ଜର୍ୟୈ କୂପ୍ୟାୟ ନମଃ ଓଂ ।
୨୨୧. ଓଂ ସକାରାଖ୍ୟାୟୈ ଅଵଟ୍ୟାୟ ନମଃ ଓଂ ।
୨୨୨. ଓଂ ସମରସାୟୈ ଵର୍ଷ୍ୟାୟ ନମଃ ଓଂ ।
୨୨୩. ଓଂ ସକଲାଗମସଂସ୍ତୁତତାୟୈ ଅଵର୍ଷ୍ୟାୟ ନମଃ ଓଂ ।
୨୨୪. ଓଂ ସର୍ଵଵେଦାନ୍ତତାତ୍ପର୍ୟଭୂମ୍ୟୈ ମେଘ୍ୟାୟ ନମଃ ଓଂ ।
୨୨୫. ଓଂ ସଦସଦାଶ୍ରୟାୟୈ ଵିଦ୍ୟୁତ୍ୟାୟ ନମଃ ଓଂ ।
୨୨୬. ଓଂ ସକଲାୟୈ ଈଧ୍ରିୟାୟ ନମଃ ଓଂ ।
୨୨୭. ଓଂ ସଚ୍ଚିଦାନନ୍ଦାୟୈ ଅତପ୍ୟାୟ ନମଃ ଓଂ ।
୨୨୮. ଓଂ ସାଧ୍ଵ୍ୟୈ ଵାତ୍ୟାୟ ନମଃ ଓଂ ।
୨୨୯. ଓଂ ସଦ୍ଗତିଦାୟିନ୍ୟୈ ରେଷ୍ମିୟାୟ ନମଃ ଓଂ ।
୨୩୦. ଓଂ ସନକାଦିମୁନିଧ୍ୟେୟାୟୈ ଵାସ୍ତଵ୍ୟାୟ ନମଃ ଓଂ ।
୨୩୧. ଓଂ ସଦାଶିଵକୁଟୁମମ୍ବିନ୍ୟୈ ଵାସ୍ତୁପାୟ ନମଃ ଓଂ ।
୨୩୨. ଓଂ ସକଲାଧିଷ୍ଠାନରୂପାୟୈ ସୋମାୟ ନମଃ ଓଂ ।
୨୩୩. ଓଂ ସତ୍ତ୍ୟରୂପାୟୈ ତ୍ର୍ୟମ୍ବକାୟ ନମଃ ଓଂ ।
୨୩୪. ଓଂ ସମାକୃତ୍ୟୈ ତାମ୍ରାୟ ନମଃ ଓଂ ।
୨୩୫. ଓଂ ସର୍ଵପ୍ରପଞ୍ଚନିର୍ମାତ୍ର୍ୟୈ ଅରୁଣାୟ ନମଃ ଓଂ ।
୨୩୬. ଓଂ ସମାନାଧିକଵର୍ଜିତାୟୈ ଶଙ୍ଗାୟ ନମଃ ଓଂ ।
୨୩୭. ଓଂ ସର୍ଵୋତ୍ତୁଙ୍ଗାୟୈ ପଶୁପତୟେ ନମଃ ଓଂ ।
୨୩୮. ଓଂ ସଙ୍ଗହୀନାୟୈ ଉଗ୍ରାୟ ନମଃ ଓଂ ।
୨୩୯. ଓଂ ସଗୁଣାୟୈ ଭୀମାୟ ନମଃ ଓଂ ।
୨୪୦. ଓଂ ସକଲେଷ୍ଟଦାୟୈ ଅଗ୍ରେଵଧାୟ ନମଃ ଓଂ ।
୨୪୧. ଓଂ କକାରିଣ୍ୟୈ ଦୂରେଵଧାୟ ନମଃ ଓଂ ।
୨୪୨. ଓଂ କାଵ୍ୟଲୋଲାୟୈ ହନ୍ତ୍ରେ ନମଃ ଓଂ ।
୨୪୩. ଓଂ କାମେଶ୍ଵରମନୋହରାୟୈ ହନୀୟସେ ନମଃ ଓଂ ।
୨୪୪. ଓଂ କାମେଶ୍ଵରପ୍ରାଣନାଙ୍ୟୈ ଵୃକ୍ଷେଭ୍ୟୋ ନମଃ ଓଂ ।
୨୪୫. ଓଂ କାମେଶୋତ୍ସଙ୍ଗଵାସିନ୍ୟୈ ହରିକେଶେଭ୍ୟୋ ନମଃ ଓଂ ।
୨୪୬. ଓଂ କାମେଶ୍ଵରାଲିଙ୍ଗିତାଙ୍ଗ୍ୟୈ ତାରାୟ ନମଃ ଓଂ ।
୨୪୭. ଓଂ କାମେଶ୍ଵରସୁଖପ୍ରଦାୟୈ ଶମ୍ଭଵେ ନମଃ ଓଂ ।
୨୪୮. ଓଂ କାମେଶ୍ଵରପ୍ରଣୟିନ୍ୟୈ ମୟୋଭଵେ ନମଃ ଓଂ ।
୨୪୯. ଓଂ କାମେଶ୍ଵରଵିଲାସିନ୍ୟୈ ଶଙ୍କରାୟ ନମଃ ଓଂ ।
୨୫୦. ଓଂ କାମେଶ୍ଵରତପସ୍ସିଦ୍ଧ୍ୟୈ ମୟସ୍କରାୟ ନମଃ ଓଂ ।
୨୫୧. ଓଂ କାମେଶ୍ଵରମନଃପ୍ରିୟାୟୈ ଶିଵାୟ ନମଃ ଓଂ ।
୨୫୨. ଓଂ କାମେଶ୍ଵରପ୍ରାଣନାଥାୟୈ ଶିଵତରାୟ ନମଃ ଓଂ ।
୨୫୩. ଓଂ କାମେଶ୍ଵରଵିମୋହିନ୍ୟୈ ତୀର୍ଥ୍ୟାୟ ନମଃ ଓଂ ।
୨୫୪. ଓଂ କାମେଶ୍ଵରବ୍ରହ୍ମଵିଦ୍ୟାୟୈ କୂଲ୍ୟାୟ ନମଃ ଓଂ ।
୨୫୫. ଓଂ କାମେଶ୍ଵରଗୃହୈଶ୍ଵର୍ୟୈ ପାର୍ୟାୟ ନମଃ ଓଂ ।
୨୫୬. ଓଂ କାମେଶ୍ଵରାହ୍ଲାଦକର୍ୟୈ ଅଵାର୍ୟାୟ ନମଃ ଓଂ ।
୨୫୭. ଓଂ କାମେଶ୍ଵରମହେଶ୍ଵର୍ୟୈ ପ୍ରତରଣାୟ ନମଃ ଓଂ ।
୨୫୮. ଓଂ କାମେଶ୍ଵର୍ୟୈ ଉତ୍ତରଣାୟ ନମଃ ଓଂ ।
୨୫୯. ଓଂ କାମକୋଟିନିଲୟାୟୈ ଆତାର୍ୟାୟ ନମଃ ଓଂ ।
୨୬୦. ଓଂ କାଙ୍କ୍ଷିତାର୍ଥଦାୟୈ ଆଲାଦ୍ୟାୟ ନମଃ ଓଂ ।
୨୬୧. ଓଂ ଲକାରିଣ୍ୟୈ ଶଷ୍ପ୍ୟାୟ ନମଃ ଓଂ ।
୨୬୨. ଓଂ ଲବ୍ଧରୂପାୟୈ ଫେନ୍ୟାୟ ନମଃ ଓଂ ।
୨୬୩. ଓଂ ଲବ୍ୟଧିୟେ ସିକତ୍ୟାୟ ନମଃ ଓଂ ।
୨୬୪. ଓଂ ଲବ୍ଧଵାଞ୍ଛିତାୟୈ ପ୍ରଵାହ୍ୟାୟ ନମଃ ଓଂ ।
୨୬୫. ଓଂ ଲବ୍ଧପାପମନୋଦୂରାୟୈ ଇରିଣ୍ୟାୟ ନମଃ ଓଂ ।
୨୬୬. ଓଂ ଲବ୍ଧାହଙ୍କାରଦୁର୍ଗମାୟୈ ପ୍ରପଥ୍ୟାୟ ନମଃ ଓଂ ।
୨୬୭. ଓଂ ଲବ୍ଧଶକ୍ତ୍ୟୈ କିଁଶିଲାୟ ନମଃ ଓଂ ।
୨୬୮. ଓଂ ଲବ୍ଧଦେହାୟୈ କ୍ଷୟଣାୟ ନମଃ ଓଂ ।
୨୬୯. ଓଂ ଲବ୍ଧୈଶ୍ଵର୍ୟସମୁନ୍ନତ୍ୟୈ ଆଗମାଦିସନ୍ନୁତାୟ ନମଃ ଓଂ ।
୨୭୦. ଓଂ ଲବ୍ଧବୁଦ୍ଧୟେ ପୁଲସ୍ତୟେ ନମଃ ଓଂ ।
୨୭୧. ଓଂ ଲବ୍ଧଲୀଲାୟୈ ଗୋଷ୍ଠ୍ୟାୟ ନମଃ ଓଂ ।
୨୭୨. ଓଂ ଲବ୍ଧୟୌଵନଶାଲିନ୍ୟୈ ଗୃହ୍ୟାୟ ନମଃ ଓଂ ।
୨୭୩. ଓଂ ଲବ୍ଧାତିଶୟସର୍ଵାଙ୍ଗସୌନ୍ଦର୍ୟାୟୈ ତଲ୍ପ୍ୟାୟ ନମଃ ଓଂ ।
୨୭୪. ଓଂ ଲବ୍ଧଵିଭ୍ରମାୟୈ ଗେହ୍ୟାୟ ନମଃ ଓଂ ।
୨୭୫. ଓଂ ଲବ୍ଧରାଗାୟୈ କାଟ୍ୟାୟ ନମଃ ଓଂ ।
୨୭୬. ଓଂ ଲବ୍ଧପତ୍ୟୈ ଗହ୍ଵରେଷ୍ଠାୟ ନମଃ ଓଂ ।
୨୭୭. ଓଂ ଲବ୍ଧନାନାଗମସ୍ଥିତ୍ୟୈ ହୃଦୟ୍ୟାୟ ନମଃ ଓଂ ।
୨୭୮. ଓଂ ଲବ୍ଧଭୋଗାୟୈ ନିଵେଷ୍ପ୍ୟାୟ ନମଃ ଓଂ ।
୨୭୯. ଓଂ ଲବ୍ଧସୁଖାୟୈ ପାଁସଵ୍ୟାୟ ନମଃ ଓଂ ।
୨୮୦. ଓଂ ଲବ୍ଧହର୍ଷାଭିପୂଜିତାୟୈ ରଜସ୍ୟାୟ ନମଃ ଓଂ ।
୨୮୧. ଓଂ ହ୍ରୀଙ୍କାରମୂର୍ତ୍ୟୈ ଶୁଷ୍କ୍ୟାୟ ନମଃ ଓଂ ।
୨୮୨. ଓଂ ହ୍ରୀଙ୍କାରସୌଧଶୃଙ୍ଗକପୋତିକାୟୈ ହରିତ୍ୟାୟ ନମଃ ଓଂ ।
୨୮୩. ଓଂ ହ୍ରୀଙ୍କାରଦୁଗ୍ଧାବ୍ଧିସୁଧାୟୈ ଲୋପ୍ୟାୟ ନମଃ ଓଂ ।
୨୮୪. ଓଂ ହ୍ରୀଙ୍କାରକମଲେନ୍ଦିରାୟୈ ଉଲପ୍ୟାୟ ନମଃ ଓଂ ।
୨୮୫. ଓଂ ହ୍ରୀଙ୍କାରମଣିଦୀପାର୍ଚିଷେ ଊର୍ଵ୍ୟାୟ ନମଃ ଓଂ ।
୨୮୬. ଓଂ ହ୍ରୀଙ୍କାରତରୁଶାରିକାୟୈ ସୂର୍ମ୍ୟାୟ ନମଃ ଓଂ ।
୨୮୭. ଓଂ ହ୍ରୀଙ୍କାରପେଟକମଣୟେ ପର୍ଣ୍ୟାୟ ନମଃ ଓଂ ।
୨୮୮. ଓଂ ହ୍ରୀଙ୍କାରଦର୍ଶବିମ୍ବିକାୟୈ ପର୍ଣଶଦ୍ୟାୟ ନମଃ ଓଂ ।
୨୮୯. ଓଂ ହ୍ରୀଙ୍କାରକୋଶାସିଲତାୟୈ ଅପଗୁରମାଣାୟ ନମଃ ଓଂ ।
୨୯୦. ଓଂ ହ୍ରୀଙ୍କାରାସ୍ଥାନନର୍ତକ୍ୟୈ ଅଭିଘ୍ନତେ ନମଃ ଓଂ ।
୨୯୧. ଓଂ ହ୍ରୀଙ୍କାରଶୁକ୍ତିକାମୁକ୍ତାମଣୟେ ଆଖ୍ଖିଦତେ ନମଃ ଓଂ ।
୨୯୨. ଓଂ ହ୍ରୀଙ୍କାରବୋଧିତାୟୈ ପ୍ରଖ୍ଖିଦତେ ନମଃ ଓଂ ।
୨୯୩. ଓଂ ହ୍ରୀଙ୍କାରମୟସୌଵର୍ଣସ୍ତମ୍ଭଵିଦ୍ରୁମପୁତ୍ରିକାୟୈ
ଜଗଜ୍ଜନନ୍ୟୈ ଜଗଦେକ ପିତ୍ରେ ନମଃ ଓଂ ।
୨୯୪. ଓଂ ହ୍ରୀଙ୍କାରଵେଦୋପନିଷଦାୟୈ କିରିକେଭ୍ୟୋ ନମଃ ଓଂ ।
୨୯୫. ଓଂ ହ୍ରୀଙ୍କାରାଧ୍ଵରଦକ୍ଷିଣାୟୈ ଦେଵାନାଁ ହୃଦୟେଭ୍ୟୋ ନମଃ ଓଂ ।
୨୯୬. ଓଂ ହ୍ରୀଙ୍କାରନନ୍ଦନାରାମନଵକଲ୍ପକଵଲ୍ଲ୍ୟୈ ଵିକ୍ଷୀଣକେଭ୍ୟୋ ନମଃ ଓଂ ।
୨୯୭. ଓଂ ହ୍ରୀଙ୍କାରହିମଵଦ୍ଗଙ୍ଗାୟୈ ଵିଚିନ୍ଵତ୍କେଭ୍ୟୋ ନମଃ ଓଂ ।
୨୯୮. ଓଂ ହ୍ରୀଙ୍କାରାର୍ଣଵକୌସ୍ତୁଭାୟୈ ଆନିର୍ହତେଭ୍ୟୋ ନମଃ ଓଂ ।
୨୯୯. ଓଂ ହ୍ରୀଙ୍କାରମନ୍ତ୍ରସର୍ଵସ୍ଵାୟୈ ଆମୀଵତ୍କେଭ୍ୟୋ ନମଃ ଓଂ ।
୩୦୦. ଓଂ ହ୍ରୀଙ୍କାରପରସୌଖ୍ୟଦାୟୈ ଶ୍ରୀମନ୍ମହାଦେଵାୟ ନମୋ ନମଃ ଓଂ ।
ଏଷା ସା ସାକ୍ଷିଣୀ ଶକ୍ତିଃ ଶଙ୍କରସ୍ୟାପି ଶଙ୍କରୀ ।
ଶିଵାଭିନ୍ନା ତୟା ହୀନଃ ଶିଵଃ ସାକ୍ଷାନ୍ନିରର୍ଥକଃ ॥
ଆତ୍ମା ତ୍ଵଂ ଗିରିଜା ମତିଃ ସହଚରାଃ ପ୍ରାଣାଃ ଶରୀରଂ ଗୃହମ୍ ।
ପୂଜା ତେ ଵିଷୟୋପଭୋଗରଚନା ନିଦ୍ରା ସମାଧିସ୍ଥିତିଃ ॥
ସଞ୍ଚାରଃ ପଦୟୋଃ ପ୍ରଦକ୍ଷିଣଵିଧିଃ ସ୍ତୋତ୍ରାଣି ସର୍ଵା ଗିରଃ ।
ୟଦ୍ୟତ୍କର୍ମ କରୋମି ତତ୍ତଦଖିଲଂ ଶମ୍ଭୋ ତଵାରାଧନମ୍ ॥
ନିଧେ ନିତ୍ୟସ୍ମେରେ ନିରଵଧିଗୁଣେ ନୀତିନିପୁଣେ ।
ନିରାଗା ଜ୍ଞାନେ ନିୟମପରଚିତ୍ତୈକ ନିଲୟେ ॥
ନିୟତ୍ୟା ନିର୍ମୁକ୍ତେ ନିଖିଲ ନିଗମାନ୍ତସ୍ତୁତପଦେ ।
ନିରାତଙ୍ଗେ ନିତ୍ୟେ ନିଗମୟ ମମାପି ସ୍ତୁତିମିମାମ୍ ॥
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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
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.
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 Shri 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.
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