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yajvan
18 September 2008, 06:00 PM
Hari oṁ
~~~~~


Namaste

As we know there are multiple names for Śiva. Some call Him Śivabhaṭṭāraka i.e. bhaṭṭāra is the Great Lord , venerable or worshipful; bhaṭ भट् is to nourish and & maintain; Hence He is the Great Lord (bhaṭṭār), the Auspicious (Śiva) who nourishes and maintains (bhaṭ).

I thought to list out a few and do it in groups of 3 (trika) at a time, then look at His name to see its meaning. Perhaps you will find some of them insightful and a delight to read. I will add to the list and work our way up to 108 names as time permits.

What is key ( for me) is the meaning and appreciation of His name.

ॐ शिवाय नमः oṁ śivāya namaḥ
oṁ I bow (salutations) to Śivaśiva शिव - means the Auspicious One; the suspected root of this is śī- which means 'in all things lie'

ॐ महेश्वराय नमः oṁ maheśvarāya namaḥ
oṁ I bow (salutations) to maheśvaramaheśvarāya महेश्वराय is the combination of maha मह or great, mightly, strong, abundant + īśvara ईश्वर which lord, king, Supreme Being; this word is rooted in īś ईश् which means to rule, reign or command. Hence maheśvarāya is the Great and Mighty Ruler.

ॐ शम्भवे नमः oṁ śambhave namaḥ
oṁ I bow (salutations) to śambhu śambhu शम्भु is one who grants or cause happiness , beneficent; existing for happiness or welfare; also note that sambhu सम्भु means parent or progenitor; produced or made from. So śambhu is the progenitor, the One that bestows happiness and welfare.


pranams

yajvan
19 September 2008, 12:31 PM
Hari oṁ
~~~~~

Namaste


I thought to list out a few and do it in groups of 3 (trika) at a time, then look at His name to see its meaning. Perhaps you will find some of them insightful and a delight to read. I will add to the list and work our way up to 108 names as time permits


The next set of 3.

ॐ पिनाकिने नमः oṁ pinākine namaḥ
oṁ I bow (salutations) to pinakinpinākin पिनाकिन् - 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. For more in triśula please consider this HDF Post: http://www.hindudharmaforums.com/showthread.php?t=3039&page=2 (http://www.hindudharmaforums.com/showthread.php?t=3039&page=2)

ॐ शशिशेखराय नमः oṁ śaśiśekharāya namaḥ
oṁ I bow (salutations) to śaśiśekharāyaśaśin शशिन् 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. For more on this, consider the HDF Post http://www.hindudharmaforums.com/showthread.php?t=3354 (http://www.hindudharmaforums.com/showthread.php?t=3354)
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 vāmadevāvāma वाम is lovely, dear, pleasant, beautiful , splendid
deva देव is divine, or Divinity. Hence vāmadevā is the lovely and splendid, the Divine Śiva.

pranams

yajvan
20 September 2008, 10:47 AM
Hariḥ oṁ
~~~~~

Namaste

The next set of 3.

ॐ विरूपाक्षाय नमः oṁ virūpākṣāya namaḥ
oṁ I bow (salutations) to virūpākṣāyavirūpākṣāya विरूपाक्षाय can be appreciated by its components vi+rūpa+akṣāya .
vi वि 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 रूप is form, shape, figure; any outward appearance or phenomenon or color and akṣāya अक्षय 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 कपर्दिने नमः oṁ kapardine namaḥ
oṁ I bow (salutations) kapardineparda पर्द 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 कपर्द 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 नीललोहिताय नमः oṁ nīlalohitāya namaḥ
oṁ I bow (salutations) to nīlalohitāyanīlalohitāya नीललोहिताय is nīla नील meaning deep blue as a blue sapphire + lohita लोहित 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 ved and that of Divine Will.

pranams

yajvan
21 September 2008, 11:52 AM
hariḥ oṁ
~~~~~

Namaste

We having been reviewing the 108 names of Śiva i.e.
शिव अष्टोत्तरशत नामावलि
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's 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. for more on nakshatra see the following HDF post: http://www.hindudharmaforums.com/showthread.php?t=1763 (http://www.hindudharmaforums.com/showthread.php?t=1763)
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 ths zodiac, where all is contained i.e. mental, physical and spiritual. Why Spiritual? this is due the 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 is 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.

parā śakti - considered Supreme energy (śakti)
parāparā śakti - considered medium śakti
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 are 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 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 (sabda) 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).

If you would like to add to the list of the 108 phenomenon , please feel free to post your ideas.

pranams

words used

svara स्वर- means sound, and also another name for vowel.
vyañjana व्यण्जन- means ~ embellishment; consonants are treated as the embellishment for the vowels. I find the roots of this interesting vyan व्यन्is 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 स्वरण- loud sounding , clear voiced.
source for planet distances: http://www.windows.ucar.edu/ (http://www.windows.ucar.edu/)

yajvan
22 September 2008, 10:04 AM
hariḥ oṁ
~~~~~


Namaste,

The next 3 names.


ॐ शङ्कराय नमः oṁ śaṅkarāya namaḥ
oṁ I bow (salutations) to śaṅkarā We can look at śaṅkarā as śaṃkara शंकरor 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 शूलपाणये नमः oṁ śūlapāṇaye namaḥ
oṁ I bow (salutations) śūlapāṇi śūlapāṇa is śūla + pāṇi; śūla शूल 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 पाणि is holding in hand; Hence śūlapāṇi is He that holds the śūla in hand, the wielder of the triśula.

ॐ खट्वाङ्गिने नमः oṁ khaṭvāṅgine namaḥ
oṁ I bow (salutations) to khaṭvāṅgin khaṭvāṅgine is another of Śiva's weapons; van वन् is to gain, acquire or conquer. It is He who hold and wields (or conquers) with the axe or knurled club.


pranams

yajvan
23 September 2008, 10:39 AM
hariḥ oṁ
~~~~~


Namaste,
the next 3 names within śiva aṣṭottaraśata nāmāvali.

ॐ विष्णुवल्लभाय नमः oṁ viṣṇuvallabhāya namaḥ
oṁ I bow (salutations) to viṣṇuvallabhāyaViṣṇuvallabha 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 वल्लभ is beloved above all, most dear.
We also know viṣṇu is as hari and śiva is hara. Both hari & hara are rooted in hṛ हृ - 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 शिपिविष्टाय नमः oṁ śipiviṣṭāya namaḥ
oṁ I bow (salutations) to śipiviṣṭāyaŚipiviṣṭa is composed of śipi शिपि, a ray of light + viṣṭa विष्ट - 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 अम्बिकानाथाय नमः oṁ ambikānāthāya namaḥ
oṁ I bow (salutations) to ambikānāthāAmbikānāthāya is ambikā + nāthā. Ambikā अम्बिका 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.


pranams

yajvan
24 September 2008, 10:27 AM
hariḥ oṁ
~~~~~


Namaste,
the next 3 names within śiva aṣṭottaraśata nāmāvali.

ॐ श्रीकण्ठाय नमः oṁ śrīkaṇṭhāya namaḥ
oṁ I bow (salutations) to śrīkaṇṭhā śrīkaṇṭhāya is composed of śrī + kaṇṭhā : śrī श्री light, lustre, radiance, splendour, glory, beauty, grace, loveliness; prosperity, welfare, good fortune, success, auspiciousness, wealth, treasure, riches; it is also a name of Lakśmi; kaṇṭha कण्ठ is the throat, the neck.

Hence śrīkaṇṭhā Is He with the radiant, or shining neck or throat.

ॐ भक्तवत्सलाय नमः oṁ bhaktavatsalāya namaḥ
oṁ I bow (salutations) to bhaktavatsalāya Bhaktavatsalāya is bhakta + vatsala : bhakta भक्त is worshipper, devoted to, loyal, faithful, honouring, worshipping + vatsala वत्सल 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.

pranams

yajvan
25 September 2008, 11:22 AM
hariḥ oṁ
~~~~~

Namaste

the next 3 names within śiva aṣṭottaraśata nāmāvali.

ॐ शर्वाय नमः oṁ śarvāya namaḥ
oṁ I bow (salutations) to śarvaśarva शर्व is one who uses arrows, an archer. Hence Śiva is being hailed as the great Archer.

ॐ त्रिलोकेशाय नमः ~ oṁ trilokeśāya namaḥ
oṁ I bow (salutations) to trilokeśātrilokeśā 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 ईश् 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 रागिन् impassioned , affectionate , enamoured , passionately fond i.e.those deva-s without (or concured) passion.
satyaloka or brahmaloka - the abode of brahmā
ॐ शितिकण्ठाय नमः oṁ śitikaṇṭhāya namaḥ
oṁ I bow (salutations) to śitikaṇṭha śitikaṇṭhāya is śiti सिति is while + kaṇṭha कण्ठ is the throat , the neck. Śiva is being hailed as the One with the white neck or throat.


pranams

yajvan
26 September 2008, 10:37 AM
hariḥ oṁ
~~~~~

Namaste

the next 3 names within śiva aṣṭottaraśata nāmāvali.


ॐ शिवाप्रियाय नमः oṁ śivāpriyāya namaḥ
oṁ I bow (salutations) to śivāpriyāya śivāpriyāya is composed of śivā + priya. We have śiva शिव and śivā शिवा. With śiva, this means the Auspicious one. With śivā - this is his wife, śakti (Śrī Devī, Pārvatī). And priya प्रिय means beloved, dear. Hence this is saying śiva is the beloved (priya) of śivā meaning Śrī Devī His wife.

ॐ उग्राय नमः oṁ ugrāya namaḥ
oṁ I bow (salutations) to ugra ugra उग्र is fierce, powerful, mighty, ferocious. The word also means hot , sharp , pungent. Here Śiva is hailed as the Mighty One, the Fierce One.

ॐ कपालिने 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 कापालिक, this means belonging or related to the skull. Now pālin पालिन् ruler, protector, or pāli पालि - 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 brideges ka + pali is kap कप्. This kap brings us to krap which is rooted in kṛp कृप् 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.

pranams

yajvan
27 September 2008, 10:33 AM
hariḥ oṁ
~~~~~

Namaste

the next 3 names within śiva aṣṭottaraśata nāmāvali.

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 क्ष. These phonemes are known as mātṛkā मातृका 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 अहम् 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 अन्धकासुरसूदनाय नमः oṁ andhakāsurasūdanāya namaḥ
oṁ I bow (salutations) to andhakāsurasūdanaAndhakāsurasūdana is andhaka + asura + sūdana : andhaka अन्धक means blind + asura असुर a demon, evil opposed to the deva-s + sūdanā सूदन - 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 अहम् or 'I' .

ॐ गङ्गाधराय नमः oṁ gaṅgādharāya namaḥ
oṁ I bow (salutations) to gaṅgādharaGaṅgā गंगा is the 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.

pranams

yajvan
28 September 2008, 10:59 AM
hariḥ oṁ
~~~~~

Namaste

the next 3 names within śiva aṣṭottaraśata nāmāvali.

ॐ ललाटाक्षाय नमः oṁ lalāṭākṣāya namaḥ
oṁ I bow (salutations) to lalāṭākṣāLalāṭākṣā is lalāṭa + akṣāya; lalāṭa ललाट is the forehead, some say the brow; akṣa or akśa अक्ष 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 think 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 रुद्र- 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 kālakālaKālakālāya 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 प्रलय (dissolution, re-absorption, 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 रुद्रis definded as crying , howling, etc. As many of those that remain ( relatives and friends) are brought to grief by the loss of a family member.

ॐ कृपानिधये नमः om kṛpānidhāye namaḥ
oṁ I bow (salutations) kṛpānidhāKṛpānidha is kṛpā + nidha; kṛpā कृपा is compassion + nidhā निधा 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.


pranams

yajvan
02 October 2008, 05:44 PM
hariḥ oṁ
~~~~~

Namaste

the next 3 names within śiva aṣṭottaraśata nāmāvali.

ॐ भीमाय नमः oṁ bhīmāya namaḥ
oṁ I bow (salutations) to bhīmaBhīma भीम - terrific , terrible awful formidable , tremendous . Śiva is being hailed as the formidable one, the tremendous one.



ॐ परशुहस्ताय नमः oṁ paraśuhastāya namaḥ
oṁ I bow (salutations) to paraśuhastaparaśu परशु is an axe or hatchet; hasta हस्त is holding in the hand or by the hand. . Śiva is being hailed as He who holds ( or wields) the axe.



ॐ मृगपाणये नमः oṁ mṛgapāṇaye namaḥ
oṁ I bow (salutations) to mṛgapāṇi This mṛga मृग is a forest animal - traditionally a deer, yet could be a gazelle or antelope; pāṇa पाण or pāṇi पाणि is a name for the hand, to hold in the hand. Śiva is the one who holds a deer in His hand.

pranams

yajvan
03 October 2008, 05:45 PM
hariḥ oṁ
~~~~~

Namaste

the next 3 names within śiva aṣṭottaraśata nāmāvali.

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 कैलासवासिने 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 वासिन् is staying, abiding, dwelling, living , or inhabiting. Hence Śiva is being hailed as He that abides or sports in the mountain of kailāsa.


ॐ कवचिने नमः ~ oṁ kavacine namaḥ
oṁ I bow (salutations) to kavachinKavacin कवचिन् is one that is covered with armor. Śiva is being hailed as He that is covered with or dressed in armor.

pranams

yajvan
04 October 2008, 01:56 PM
hariḥ oṁ
~~~~~

Namaste

the next 3 names within śiva aṣṭottaraśata nāmāvali.

ॐ कठोराय नमः oṁ kaṭhorāya namaḥ
oṁ I bow (salutations) to kaṭhoraKaṭhora 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 कथ् is to converse, discussion.

ॐ त्रिपुरान्तकाय 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 त्रिपुर is also built of gold, silver, and iron, in the sky, air, and earth. And antaka अन्तक 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 वृषाङ्काय नमः oṁ vṛṣāṅkāya namaḥ
oṁ I bow (salutations) to vṛṣāṅka Vṛṣāṅka is vṛṣa वृष , 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 अण् 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).

pranams

yajvan
05 October 2008, 05:17 PM
hariḥ oṁ
~~~~~

Namaste

the next 3 names within śiva aṣṭottaraśata nāmāvali.

ॐ वृषभारूढय नमः oṁ vṛṣabhārūḍhaya namaḥ
oṁ I bow (salutations) to vṛṣabhārūḍhaVṛṣa वृष is a male of any kind, and here it is a bull, strong and potent. Here vṛṣa is referring to nandi (नन्दि the happy one), Śiva's vehicle, He is mounted (rūḍha रूढ) on. As I read this mantra, Śiva is being recognized and the One that is splendidly (bhā भा) mounted (rūḍha रूढ) on His vehicle the bull (vṛṣaवृष), and we know this bull as nandi (नन्दि the happy one).

ॐ भस्मोद्धूलितविग्रहाय नमः oṁ bhasmoddhūlitavigrahāya namaḥ
oṁ I bow (salutations) to bhasmoddhūlitavigrahaBhasmoddhūlitavigrahāya - bhasma is bhasman भस्मन् or sacred ash. We know bhasma भस्म is smeared on the body bhasma-dhāraṅa. This ash is the remains of yajña or sacrifice ( from yaj यज् 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 पूजा (worship, homage or adoration to the Supreme, higher beings, superiors, etc).
The ash is also called vibhūtiḥ विभूति 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 भर्जन+ smara स्मर. 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 recollection 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 विग्रह) that is covered with (or dhūlita धूलित sprinkled with) holy/sacred ash (bhasman भस्मन्).

ॐ सामप्रियाय नमः oṁ sāmapriyāya namaḥ
oṁ I bow (salutations) to sāmapriyaSāmapriyāya sama सम is same, equal, similar, like, equivalent and sāma brings us to sāman सामन् a metrical hymn or song of praise, hence Sama Ved;and priya प्रिय is beloved or dear to. Hence Śiva is being hailed as He who loves (or finds dear) the sāman chants.

pranams

yajvan
06 October 2008, 11:53 AM
hariḥ oṁ
~~~~~

Namaste

the next 3 names within śiva aṣṭottaraśata nāmāvali.

ॐ स्वरमयाय नमः oṁ svaramayāya namaḥ
oṁ I bow (salutations) to svaramayaWith svaramaya we can look at this several ways : svara स्वर is sound + mayā माय - is measured; sva स्व 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 प्रणव the mystical or sacred syllable; Aum, Om औम् some like oṁ ॐ. Yet let's look at its components: praṇa प्रण is ancient, old (we see this used in purANa पुराण belonging to ancient or olden times , ancient , old) not to be confused with prANa प्राण 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 त्रयीमूर्तये नमः om trayīmūrtaye namaḥ
oṁ I bow (salutations) to trayīmūrti Trimūrti त्रिमूर्ति is having 3 shapes or forms i.e. Brahmā ब्रह्मा, Viṣṇu विष्णु, and Śiva शिव; Tri is 3 and mūrti मूर्ति is embodiment, manifestation , incarnation , personification; Śiva is being hailed as trimūrti, the One Being of 3 forms.

ॐ अनीश्वराय नमः om anīśvarāya namaḥ
oṁ I bow (salutations) to anīśvaraAnīśvara अनीश्वर is one without a superior. For Śiva He is anuttaram अनुत्तर chief, principle, none can surpass, Supreme. Hence Śiva is hailed as the One that is without a superior, Supreme, anuttara.

pranams

words and references

Varadā tantra - 6th Chapter - I am still looking for the this 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

yajvan
07 October 2008, 10:47 AM
hariḥ oṁ
~~~~~

Namaste

the next 3 names within śiva aṣṭottaraśata nāmāvali.

ॐ सर्वज्ञाय नमः oṁ sarvajñāya namaḥ
oṁ I bow (salutations) to sarvajñā Sarvajñā is composed of sarva सर्व which whole, all, entire, everywhere + jñā ज्णा is to know. Hence Śiva
is recognized as the One that knows all, omniscience.
FYI - An HDF Post on this is http://www.hindudharmaforums.com/showthread.php?t=2363 (http://www.hindudharmaforums.com/showthread.php?t=2363)
In Him (Isvara) the seed of Omniscience has reached its utmost development which cannot be exceed. - Yoga Darśana of Pātañjali muni. Chapter I, Samadhi Pada, sutra 25

ॐ परमात्मने नमः oṁ paramātmane namaḥ
oṁ I bow (salutations) to paramātmanParamātman - para पर is exceeding, Supreme, and ātman आत्मन् is the soul, the SELF, the essence of who we are. Śiva is being hailed as Paramātman, the Supreme SELF.

ॐ सोमसूर्याग्निलोचनाय नमः 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 सूर्य (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 अग्नि is flame, fire, also Divine Will. Agni is the the 1st word that appears in the ṛgveda (rig veda from ṛc ऋच् 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.

pranams

yajvan
08 October 2008, 10:20 AM
hariḥ oṁ
~~~~~

Namaste

we continue with the next 3 names ...

ॐ हविषे नमः oṁ haviṣe namaḥ
oṁ I bow (salutations) to haviṣaHava हव is the fire sacrifice which is part of pūjā पूजा (worship, homage or adoration to the Supreme, higher beings, superiors, etc) ; iṣ इष् is to strive to obtain anything ; endeavour to make favourable; 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 yaja or sacrifice ( from yaj यज् to worship, adore, offer and present).


ॐ यज्ञमयाय नमः oṁ yajamayāya namaḥ
oṁ I bow (salutations) to yajamāyaYajamāya is yaja+ māya: yaja is from yaj यज् 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 (māya) the yaja; Some would say He that represents the yaja


ॐ सोमाय नमः oṁ somāya namaḥ
oṁ I bow (salutations) to somaThe 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. amṛtabīja.

Yet why the attention on this? Its 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

pranams


words


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

yajvan
09 October 2008, 12:09 PM
hariḥ oṁ
~~~~~

Namaste

we continue with the next 3 names ...

ॐ पञ्चवक्त्राय नमः oṁ pañcavaktrāya namaḥ
oṁ I bow (salutations) to pañcavaktrāya Pañcavaktrāya पञ्चवक्त्राय pañ पण् is to honor or praise; pañca is 5; vaktra वक्त्र 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 GraceIf you recall from an above post Śiva was hailed as trayīmūrti, the One Being of three forms: Brahmā ब्रह्मा , Viṣṇu विष्णु , and Śiva शिव.
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 सदाशिवाय नमः oṁ sadāśivāya namaḥ
oṁ I bow (salutations) to sadāśivaSadāśivāya is sadā सदा continually, forever, every-time + śiva शिव or auspicious, gracious, favorable. Śiva is being hailed as the ever auspicious One.

ॐ विश्वेश्वराय नमः oṁ viśveśvarāya namaḥ
oṁ I bow (salutations) to viśveśvaraViśveśvarāya - As I see it: viś विश् - to be absorbed into, to enter into; pervade; veś वेस् is rooted in vī वी is distributed, divided; set in motion; īś ईश् means to rule and īśvara ईश्वर master, king, the Supreme. We can see from these components how Viṣṇu विष्णु 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.


pranams

yajvan
10 October 2008, 11:19 AM
hariḥ oṁ
~~~~~

Namaste

we continue with the next 3 names ...

ॐ वीरभद्राय नमः oṁ vīrabhadrāya namaḥ
oṁ I bow (salutations) to vīrabhadraVīrabhadra is vīra वीर is a hero, heroic , powerful , strong , excellent , eminent + bhadra भद्र 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 gaṇanāthāyaGaṇanātha is gaṇa गण or multitude , number , tribe , series , class, troops or classes of deities or beings + nātha नाथ is protector, lord. Śiva is being hailed as the Lord and protector of the multitudes, of the host of beings

ॐप्र जापतये नमः oṁ prajāpataye namaḥ
oṁ I bow (salutations) to prajāpatiprajāpati is prajā प्रजा offspring , children , family , race , posterity , descendants, procreation and pati पति is lord, a master , owner , possessor , lord , ruler , sovereign ; prajāpati प्रजापति is Lord of creatures. Śiva is being hailed as the Lord of all creatures

pranams

yajvan
11 October 2008, 12:02 PM
hariḥ oṁ
~~~~~

Namaste

we continue with the next 3 names ...

ॐ हिरण्यरेतसे नमः oṁ hiraṇyaretase namaḥ
oṁ I bow (salutations) to hiraṇyaretasHiraṇyaretase is hiraṇya हिरण्य made of gold, or any vessel or ornament made of gold + retas रेतस् 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 दुर्धर्षाय नमः oṁ durdharṣāya namaḥ
oṁ I bow (salutations) to durdharṣaDurdharṣa दुर्धर्ष 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 गिरीशाय नमः oṁ girīśāya namaḥ
oṁ I bow (salutations) to girīśa Girīśa - giri गिरि is mountain or from the mountains; īś ईश् means to rule and īśvara ईश्वर master, king. Śiva is being recognized as the Lord and ruler of the mountains.



pranams

yajvan
12 October 2008, 10:11 AM
hariḥ oṁ
~~~~~

Namaste

we continue with the next 3 names ...

ॐ अनघाय नमः om anaghāya namaḥ
oṁ I bow (salutations) to anaghaAnaghā अनघ is faultless, sinless. Śiva is being hailed as the faultless, sinless, untainted One.



ॐ भुजङ्गभूषणाय नमः oṁ bhujaṅgabhūṣaṇāya namaḥ
oṁ I bow (salutations) to bhujaṅga-bhūṣaṇa Bhujanga-bhushana Bhujaṅgabhūṣaṇāya is compounded from the following:

bhūṣaṇa भूषण - 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 जन् to be born rooted in ja ज connected to, made with prepared fromMany 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 भर्गाय नमः oṁ bhargāya namaḥ
oṁ I bow (salutations) to bhargaBharga भर्ग is radiance, splendor. Śiva is being hailed as the Radiant one.

pranams

yajvan
13 October 2008, 10:51 AM
hariḥ oṁ
~~~~~

Namaste

we continue with the next 3 names ...

ॐ गिरिधन्वने नमः ~ oṁ giridhanvane namaḥ
oṁ I bow (salutations) to giridhanvanGiridhanvan - giri गिरि is mountain or from the mountains + dhanvan धन्वन् is a bow. Śiva is being hailed as He who holds the mountains as a bow.

ॐ गिरिप्रियाय नमः oṁ giripriyāya namaḥ
oṁ I bow (salutations) to giripriya Giri गिरि is mountain or from the mountains + priya प्रिय is dear, kindness, favor, pleasure. Śiva is being hailed as He who favors (loves) the mountains.

ॐ कृत्तिवाससे नमः oṁ kṛttivāsase namaḥ
oṁ I bow (salutations) to kṛttivāsinKṛttivāsin kṛtti कृत्ति is a garment made of skin + vāsin वासिन् 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 all 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 behyond 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 conqueredAnd controls the mind with ease.

pranams

yajvan
14 October 2008, 10:04 AM
hariḥ oṁ
~~~~~

Namaste

we continue with the next 3 names ...

ॐ पुरारातये नमः oṁ purārātaye namaḥ
oṁ I bow (salutations) to purārāta
Purārāta pura पुर is the abode or residence
rata रत pleased with, found with, delighted in
rāta रात given presented or bestowed
āra आर is of a tree, or lake
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 BhagavanBhagavan is bhagavat भगवत् glorious , illustrious , divine , adorable + van वन् master of. Śiva is hailed as bhagavan, the glorious Lord.


ॐ प्रमथाधिपाय नमः oṁ pramathādhipāya namaḥ
oṁ I bow (salutations) to pramatha-adhipa, the Lord of the spiritsPramatha-adhipa - pramatha प्रमथ is a class of spirits 'tormentors' + adhipa अधिप is ruler or commander. Śiva is hailed as He who commands or rules over the spirits.


pranams

yajvan
15 October 2008, 10:31 AM
hariḥ oṁ
~~~~~

Namaste

we continue with the next 3 names ...

ॐ मृत्युञ्जयाय नमः oṁ mṛtyuñjayāya namaḥ
oṁ I bow (salutations) to mṛtyuñjayaMṛtyuñjaya - mṛtyu मृत्यु is death + jaya जय is conquering or winning. Śiva is hailed as the conquerer of death. We also have heard of the maha- mṛtyuñjayāya mantra found in the yajur veda (TS 1.8.6.i; VS 3.60) .
tryambakaṃ yajāmahe sugandhiṃ puṣṭi-vardhanam
urvārukam iva bandhanān mṛtyor mukṣīya māmṛtāt

There are several HDF posts that review this mantra:
http://www.hindudharmaforums.com/showthread.php?t=845&highlight=MRITYUNJAYA+MANTRA (http://www.hindudharmaforums.com/showthread.php?t=845&highlight=MRITYUNJAYA+MANTRA)
http://www.hindudharmaforums.com/showthread.php?t=1060&highlight=MRITYUNJAYA+MANTRA (http://www.hindudharmaforums.com/showthread.php?t=1060&highlight=MRITYUNJAYA+MANTRA)

ॐ सूक्ष्मतनवे नमः oṁ sūkṣmatanave namaḥ
oṁ I bow (salutations) to sūkṣmatanā sūkṣmatanā sūkṣma सूक्ष्म 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 जगद्व्यापिने नमः oṁ jagadvyāpine namaḥ
oṁ I bow (salutations) to jagadvyāpinejagadvyāpine - jagad is jagat जगत् - the world, the universe. vyāp व्याप् is to pervade, or permeate. Śiva is hailed as He who pervades or permeates the whole world, the whole universe.



pranams

yajvan
16 October 2008, 11:05 AM
hariḥ oṁ
~~~~~

Namaste

we continue with the next 3 names ...

ॐ जगद्गुरवे नमः oṁ jagadgurave namaḥ
oṁ I bow (salutations) to jagadguruJagad is jagat जगत् - the world, the universe + guru गुरु we know as a spiritual master, teacher; guru is also great, heavy, high degree;
Guru is also gur गुर् - to lift up , to raise up. gu गु + ruरु 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 व्योमकेशाय नमः oṁ vyomakeśāya namaḥ
oṁ I bow (salutations) to vyomakeśaVyoma is vyoman व्योमन् 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-janakaMahāsena-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 स्कन्द some call Kartikeya. Śiva is being hailed as Father of Mahāsena, Skanda.

pranams

yajvan
17 October 2008, 10:43 AM
hariḥ oṁ
~~~~~

Namaste

we continue with the next 3 names ...

ॐ चारुविक्रमाय नमः oṁ cāruvikramāya namaḥ
oṁ I bow (salutations) to cāruvikrama Cāruvikrama - cāru चारु is beautiful, agreeable , esteemed , beloved , endeared ; vikrama विक्रम is valor, heroic, power and strength.
Śiva is being hailed as the esteemed, beautifully heroic One.



ॐ रुद्राय नमः oṁ rudrāya namaḥ
oṁ I bow (salutations) to rudra, the praiseworthy OneRudra रुद्र we know as roarer or howler ; and rud we know is to cry or weep, lament. This root rud रुद् is equal to वृध् 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 भूतपतये नमः oṁ bhūtapataye namaḥ
oṁ I bow (salutations) to bhūtapati Bhūta भूत 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 पति means lord, master. Śiva is being hailed as the Lord of all entities, the One that brings them well-being.

pranams

yajvan
18 October 2008, 10:45 AM
hariḥ oṁ
~~~~~

Namaste

we continue with the next 3 names ...



ॐ स्थाणवे नमः oṁ sthāṇave namaḥ
oṁ I bow (salutations) to sthāṇu Sthanu, the Immovable Onesthāṇau - stha स्थ is standing , staying , abiding , being situated in; na ण is certainty; स्थाणु 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 अहिर्बुध्न्याय नमः oṁ ahirbudhnyāya namaḥ
oṁ I bow (salutations) to ahirbudhnya ahirbudhnya अहिर्बुध्न्य is ahi अहि, a snake; bradhana ब्रध्न is great, mighty. This word bradhana is considered a corrupt version of ahir-budhnyāya (अहिर्-बुध्न्याय), it helps in defining the word. It brings us to ahirbudhnyas अहिर्बुध्न्यस् the serpent of the deep.
Who is conidered 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 recognized as śakti-kuṇḍalinī , the Serpent at the depths ( within us).

ॐ दिगम्बराय नमः oṁ digambarāya namaḥ
oṁ I bow (salutations) to digambaradigambarāya - dig brings us to diś दिश् quarter or region pointed at , direction , cardinal point i.e. a direction of N,S,E,W; ambara अम्बर 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.

pranams

yajvan
19 October 2008, 10:38 AM
hariḥ oṁ
~~~~~

Namaste

we continue with the next 3 names ...

ॐ अष्टमूर्तये नमः oṁ aṣṭamūrtaye namaḥ
oṁ I bow (salutations) to aṣṭamūrti Aṣṭamūrti is aṣṭa + mūrti : aṣṭan अष्टन् is 8; mūrti मूर्ति 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 त्रिमूर्ति is having 3 shapes or forms i.e. Brahmā ब्रह्मा Viṣṇu विष्णु and Śiva शिव; tri is 3 and mūrti मूर्ति is embodiment, manifestation , incarnation , personification; Śiva is being hailed as trimūrti, the One Being, of 3 forms. And five is pañca is 5; vaktra वक्त्र 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
Together we have aṣṭamūrti. Śiva being hailed as the One with 8 forms.

ॐ अनेकात्मने नमः oṁ anekātmane namaḥ
oṁ I bow (salutations) to anekātmaAnekātma is aneka अनेक is many, numerous + atman आत्मन् is essence, soul. Śiva is being recognized as the essence, the One, of numerous beings.



ॐ सात्विकाय नमः oṁ sātvikāya namaḥ
oṁ I bow (salutations) tosātvikāyaSātvikāya is sāttvika सात्त्विक is pure, true, genuine, virtuous. Śiva is hailed as the pure One.
More on sattva as part of the 3 guna-s can be read here: http://www.hindudharmaforums.com/showpost.php?p=24356&postcount=6 (http://www.hindudharmaforums.com/showpost.php?p=24356&postcount=6)

pranams

yajvan
20 October 2008, 09:18 AM
hariḥ oṁ
~~~~~

Namaste

the next 3 names within śiva aṣṭottaraśata nāmāvali.


ॐ शुद्धविग्रहाय नमः oṁ śuddhavigrahāya namaḥ
oṁ I bow (salutations) to śuddhavigraha śuddhavigraha - śuddha शुद्ध free from error , faultless , clear, pure, without blemish; vigraha विग्रह is form or shape. Śiva is hailed as the One of stainless (pure) form



ॐ शाश्वताय नमः oṁ śāśvatāya namaḥ
oṁ I bow (salutations) to śāśvatāyaśāśvata शाश्वत is from śaśvat शश्वत् - eternal , constant , perpetual , evermore. Śiva is hailed as the eternal One.



ॐ खण्डपरशवे नमः oṁ khaṇḍaparaśave namaḥ
oṁ I bow (salutations) to khaṇḍaparaśave khaṇḍaparaśave is khaṇḍa + paraśa : khaṇḍa खण्ड 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).

pranams

yajvan
21 October 2008, 09:31 AM
hariḥ oṁ
~~~~~

Namaste

the next 3 names within śiva aṣṭottaraśata nāmāvali.


ॐ शुद्धविग्रहाय नमः oṁ śuddhavigrahāya namaḥ
oṁ I bow (salutations) to śuddhavigraha śuddhavigraha: śuddha शुद्ध free from error , faultless , clear, pure, without blemish vigraha विग्रह is form or shape. Śiva is hailed as the One of stainless (pure) form.


ॐ शाश्वताय नमः oṁ śāśvatāya namaḥ
oṁ I bow (salutations) to śāśvataśāśvata शाश्वत is from śaśvat शश्वत् - eternal , constant , perpetual , evermore. Śiva is hailed as the eternal One.


ॐ खण्डपरशवे नमः oṁ khaṇḍaparaśave namaḥ
oṁ I bow (salutations) to khaṇḍaparaśa khaṇḍaparaśa is khaṇḍa + paraśa : khaṇḍa खण्ड 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).

pranams

yajvan
22 October 2008, 09:32 AM
hariḥ oṁ
~~~~~

Namaste

the next 3 names ...

ॐ अजाय नमः oṁ ajāya namaḥ
oṁ I bow (salutations) to ajaaja अज is unborn, always existing. Śiva is hailed as the unborn One.

ॐ पाशविमोचकाय नमः oṁ pāpavimocakāya namaḥ
oṁ I bow (salutations) to pāpavimocakapāśavimocaka: pāpa पाप is considered evil, sin, misfortune; vimocakā विमोचक is delivered from, released from. Śiva is hailed as He who absolves or releases one from sin or evil.

ॐ मृडाय नमः oṁ mṛḍāya namaḥ
oṁ I bow (salutations) to mridamṛḍa मृड is showing compassion or mercy, grace; Śiva is hailed as the compassionate One.


pranams

yajvan
23 October 2008, 10:51 AM
hariḥ oṁ
~~~~~

Namaste

the next 3 names ...

ॐ पशुपतये नमः ~ om paśupataye namaḥ
oṁ I bow (salutations) to paśupatiŚiva we know is paśupati, Lord over all created beings; paśu पशु is tethered being ; paś पश् - 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 ?

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 मुह् - to be bewildered or perplexed, be mistaken, go astray
fear -bhaya rooted in bhī भी fear, alarm dread apprehension
pity -daya from day दय् sympathize with, have pity on
shame- lajja or laj लज् to be ashamed, also to blame
disgust -ghṛṇi घृणि is anger, passion; ghṛṇa घृण is heat.
family - kula कुल 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 वर्ण 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 devaThis deva देव is heavenly, Divine. It is from div दिव्, 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 mahādevaMahādevāya is maha मह is great, abundant, strong, brilliance, light or splendor + deva देव heavenly, Divine. It is from div दिव्, to shine, to be bright. Śiva is being hailed as the great, bright, luminous, shining One.

pranams


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).

yajvan
25 October 2008, 10:35 AM
hariḥ oṁ
~~~~~

Namaste

the next 3 names ...




ॐ अव्ययाय नमः oṁ avyayāya namaḥ
oṁ I bow (salutations) to avyayaAvyayaअव्यय 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 हृ 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 भगनेत्रभिदे नमः oṁ bhaganetrabhide namaḥ
oṁ I bow (salutations) to bhaganetra-bhidaBhaganetrabhida: bhaga भग is dispenser, grace, good fortune, welfare; bhaganetra भगनेत्र is the eye's of bhaga; netra नेत्र is guide, leading, guiding; bhida in my opinion is bhidā भिदा 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.


pranams

Jack_ripper
26 October 2008, 02:32 AM
Thanks for the information, it's really interesting to know more about other aspects of hinduism as well.

yajvan
26 October 2008, 10:46 AM
hariḥ oṁ
~~~~~

Namaste

the next 3 names ...

ॐ अव्यक्ताय नमः oṁ avyaktāya namaḥ
oṁ I bow (salutations) to avyakta Avyakta अव्यक्त is the unmanifest. Śiva is recognized as the unmanifested One.

ॐ दक्षाध्वरहराय नमः oṁ dakṣādhvaraharāya namaḥ
oṁ I bow (salutations) to dakṣādhvaraharaDakṣa दक्ष 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 अध्वर is sacrifice, also means non-injuring; this is rooted in dhvṛ ध्वृ 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 अध्वर 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 haraIf you recall hara was mentioned before; hara हर is taking away, carrying off, removing, destroying. It is rooted in hṛ हृ 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 reabsorption i.e. pra प्र is forth or away + li ली is to dissolve, liquefy, disappear, vanish. Hence pralaya is to dissolve away.


pranams

yajvan
27 October 2008, 10:29 AM
hariḥ oṁ
~~~~~

Namaste

the next 3 names ...

ॐ पूषदन्तभिदे नमः oṁ pūṣādantabhide namaḥ
oṁ I bow (salutations) to PūṣādantabhidaPūṣādantabhida is pūṣan+adanta + bhida. Pūṣan पूषन् 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 पूष् to nourish and increase; adanta अदन्त is toothless; bhida in my opinion is bhidā भिदा meaning separation.

Here Śiva is being hailed as He that broke ( separated or removed) the teeth of Pūṣan

ॐ अव्यग्राय नमः oṁ avyagrāya namaḥ
oṁ I bow (salutations) to avyagraAvyagra अव्यग्र is steady, undisturbed; Śiva is hailed as the steady One.

ॐ सहस्राक्षाय नमः oṁ sahasrākṣāya namaḥ
oṁ I bow (salutations) to sahasrākṣaSahasrākṣa is sahasra+ akṣa : sahasra सहस्र is 1,000 + akṣa अक्ष 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.

pranams

yajvan
30 October 2008, 11:20 AM
hariḥ oṁ
~~~~~

Namaste

the next 3 names ...

ॐ सहस्रपदे नमः oṁ sahasrapade namaḥ
oṁ I bow (salutations) to saharaspadaSaha सह - is powerful, mighty; sahasra सहस्र 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 अपवर्गप्रदाय नमः oṁ apavargapradāya namaḥ
oṁ I bow (salutations) to apavargapradaAapavarga अपवर्ग is completion, end; gift donation; the emancipation of the soul from bodily existence , exemption from further transmigration prada प्रद is giving or bestowing.
Śiva is being hailed as the One who gives final emancipation

ॐ अनन्ताय नमः oṁ anantāya namaḥ
oṁ I bow (salutations) to ananta, the endless Oneananta अनन्त is endless, boundless, eternal, infinite. Śiva is being hailed as the Infinite One.


pranams

yajvan
30 October 2008, 11:55 AM
hariḥ oṁ
~~~~~

Namaste

the final 3 names within śiva aṣṭottaraśata nāmāvali.

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 परमेश्वराय नमः oṁ parameśvarāya namaḥ
oṁ I bow (salutations) to parameśvaraParameśvara is param + eśvara : para पर is exceeding, Supreme. param परम् is the ultmost; eśvara is īśvara ईश्वर 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 bholānāthaBholānātha 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 भोगिन् is with windings or curves or rings , curved, ringed (as a serpent) ; also a King, hence; bhogīndra भोगीन्द्र - Serpent King a.k.a. Ananta अनन्त- 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.

I am not the final authority on this, but that is how I would view bholānātha.

pranams

yajvan
31 October 2008, 09:07 AM
hariḥ oṁ
~~~~~

Namaste,

I thought to finish the śiva aṣṭottaraśata nāmāvali with the following.

This is the Śivapanchākśara stotra composed by ādi śaṅkara (Ādi Śaṅkarācārya)

oṁ ॐ
Nagendra Hārāya Thrilochanāya
Bhasmānga Rāgāya Maheśvarāya
Nityāya Suddhāya Digambarāya
Tasmai 'na' kārāya Namaḥ Śivaya |1|

Mandākini Salila Chandana Chārthitāya
Nandīsvara Pramatha Nātha Mahesvarāya
Mandāra Pushpa Vahu Pushpa Supūjitāya
Tasmai 'ma' kārāya Namaḥ Śivaya |2|

Śivaya Gauri Vadana Aravinda
Sūryāya Dakśādhvara Nāshakāya
Śrī Nīlakantāya Vrisha Dhvajāya
Tasmai 'śi' kārāya Namaḥ Śivaya |3|

Vaśiṣṭa Kumbhodbhava Gautamāya
Munīndra Devārcita Sekharāya
Candrārka Vaiśvānara Lochanāya
Tasmai 'va' kārāya Namaḥ Śivaya |4|

Yajā Svarūpāya Jatādharāya
Pināka Hasthāya Sanātanāya
Divyāya Devāya Digambarāya
Tasmai 'ya' kārāya Namaḥ Śivaya |5|

Panchākśaram Idam Punyam
Yah Pateh Śiva Saṇidhau
Śivaloka Mavāpnoṭī
Śivavena Saha Modate |6|

I offer my humble salutations to Lord Maheśvara - who has a garland of serpents around the neck; who has three eyes; whose body is covered with ash (vibhūtiḥ); who is eternal; who is pure; who has the entire sky as His dress and who is embodies as the first kārā (the term used in designating a letter or sound) na. |1|
I bow to Lord maheśvara, who is embodied as makāra (letter ma), whose body is anointed with holy waters from the river Ganges and sandal paste, who is the sovereign king of the Pramatha Ganas and who is adorned with innumerable divine flowers such as Mandāra. |2|
I offer my salutations to Lord Śiva, who is the resplendent sun for mother Gauri's lotus face, who is the destroyer of Dakśa's sacrificial ritual, who is the blue necked Lord whose banner bears the emblem of a bull and who is embodied kārā (the term used in designating a letter or sound) śi. |3|
I prostrate before the God of Gods, who is worshipped and prayed to by great sages such as Vaśiṣṭa, Agastya and Gautama, whose eyes are sun, moon and the fire and who is embodied as vakāra (the letter or sound) va. |4|
Prostrations to the sacred Lord who is the yakṣa incarnate, whose hairs are long and matted, who holds pināka (trident or triśula) in His hand, who has the entire sky( or all directions) as His attire and who is embodied as kārā (the term used in designating a letter or sound) ya . |5|
Whoever repeats this prayer composed with the five holy letters before Lord Śiva, attains that supreme abode of His and enjoys the eternal Bliss. |6|



ॐ परमेश्वराय नमः
oṁ parameśvarāya namaḥ



pranams

satay
02 November 2008, 09:12 PM
Namaskar,
Posting an attachment from Yajvan.
http://www.hindudharmaforums.com/108NamesofSiva.pdf