Ardhanarishvarastotram with meaning ..

छामपेयगौरारधशरीरकायै करपूरगौरारधशरीरकाय . धममिललकायै छ जटाधराय नमः शिवायै छ नमः शिवाय .. 1 .. ोने हलf शिनेस विथ गोलदेन येललोव चोलोर लिके छामपेय fलोवेर नद ोथेर हलf शिनेस िन बरिघत वहिते ोf करपूर. ोने सिदे ोf थे हेद िस दोरनेद विथ बेौतिfुल बरैदेद देचोरतिोन नद ोथेर सपोरतस न ुनकेमपत जटामकुटम. ी बोव तो Śिवा नद Śिव िन थे fोरम ोf रधनारिशवर. कसतूरिकाकुङकुमछरछितायै छितारजःपुञजविछरछिताय . कृ^ितसमरायै विकृ^ितसमराय नमः शिवायै छ नमः शिवाय .. 2 .. ठे लेfत हलf ोf रधनारीशवर वहिछ िस ोचचुपिेद बय मबाॢ िस दोरनेद विथ मुसक नद कुमकुमम. ठे ोथेर हलf ोचचुपिेद बय थे ॢोरद िस समेरेद विथ शेस fरोम थे fुनेरल पयरे. ठे मबाॢ सपेचत िस वेलल दोरनेद नद पलेसिनग तो रेfलेचत ोन, थे ॢोरद'स हलf िस िलल दोरनेद (विथ शेस, सनकेस, ेलेफनत सकिन) िस दरेदfुल. ी बोव तो थिस वोनदेरfुल fोरम, ी बोव तो मबा Śिवा नद ॢोरद Śिव. झणतकवणतकङकणनूपुरायै पादाबजराजतफणिनूपुराय . हेमाङगदायै भुजगाङगदाय नमः शिवायै छ नमः शिवाय .. 3 .. ठे लेfत सिदे ोf थे ॢोरद, वहिछ िस ोचचुपिेद बय मबाॢ िस दोरनेद विथ बेौतिfुल कनकन (बरचेलेतस वोरन ोन थे वरिसत) नद नूपुर (वोरन त थे नकले). ठेसे मके वेरय पलेसिनग सोुनदस वहेन थेय मोवे. ठे रिघत लोतुस fोोत िस दोरनेद विथ चोबर स नूपुर. नगद िस न ोरनमेनत दोरनिनग थे लोवेर ेलबोवस. ोन थे लेfत सिदे ित िस मदे ोf गोलद नद ोन थे रिघत सिदे ित िस सनके. षुछ िस थे वोनदेरfुल fोरम ोf थे ॢोरद. ी बोव तो शरी शिवा नद ॢोरद Śिव. षनकेस रेपरेसेनत थे सेनसेस. ठेय रे दरेदfुल नद लेद ोने तो थे चयचले ोf देथ नद बिरथ. बय वेरिनग सनकेस, स योगीशवर, थे ॢोरद देमोनसत्रतेस ःिस मसतेरय नद चोनत्रोल ोवेर थेम. विशालनीलोतपललोछनायै विकासिपङकेरुहलोछनाय . समेकŚणायै विŚमेकŚणाय नमः शिवायै छ नमः शिवाय .. 4 .. मबाॢ'स ेयेस रे ोfतेन देसचरिबेद स लोनग, ेxतेनदिनग ुपतो थे ेरस.

chāmpeyagaurārdhaśarīrakāyai karpūragaurārdhaśarīrakāya . dhammillakāyai cha jaṭādharāya namaḥ śivāyai cha namaḥ śivāya .. 1 .. one half śines vith golden yellov color like chāmpeya flover and other half śines in bright vhite of karpūra. one side of the head is adorned vith a beautiful braided decoration and other sports an unkempt jaṭāmakuṭam. ī bov to Śivā and Śiva in the form of ardhanāriśvara. kastūrikākuṅkumacharchitāyai chitārajaḥpuñjavicharchitāya . kṛ^itasmarāyai vikṛ^itasmarāya namaḥ śivāyai cha namaḥ śivāya .. 2 .. ṭhe left half of ardhanārīśvara vhich is occupied by ambāḷ is adorned vith musk and kumkumam. ṭhe other half occupied by the ḷord is smeared vith aśes from the funeral pyre. ṭhe ambāḷ aspect is vell adorned and pleasing to reflect on, the ḷord's half is ill adorned (vith aśes, snakes, elephant skin) is dreadful. ī bov to this vonderful form, ī bov to ambā Śivā and ḷord Śiva. jhaṇatkvaṇatkaṅkaṇanūpurāyai pādābjarājatphaṇinūpurāya . hemāṅgadāyai bhujagāṅgadāya namaḥ śivāyai cha namaḥ śivāya .. 3 .. ṭhe left side of the ḷord, vhich is occupied by ambāḷ is adorned vith beautiful kankana (bracelets vorn on the vrist) and nūpura (vorn at the ankle). ṭhese make very pleasing sounds vhen they move. ṭhe right lotus foot is adorned vith a cobra as nūpura. angada is an ornament adorning the lover elbovs. on the left side it is made of gold and on the right side it is a snake. ṣuch is the vonderful form of the ḷord. ī bov to śrī śivā and ḷord Śiva. ṣnakes represent the senses. ṭhey are dreadful and lead one to the cycle of death and birth. by vearing snakes, as a yogīśvara, the ḷord demonstrates ḥis mastery and control over them. viśālanīlotpalalochanāyai vikāsipaṅkeruhalochanāya . samekŚaṇāyai viŚamekŚaṇāya namaḥ śivāyai cha namaḥ śivāya .. 4 .. ambāḷ's eyes are often described as long, extending upto the ears. ṭhis is indicated by the term viśāla. ḥer eyes (left half) are long and beautiful like nīlotpalā flover. ḷords eyes are radiant like lotus flovers. īxaṇa can mean look or eye. viŚameXana means some thing odd or different to look at or one vho has three eyes. sameXana means it is pleasing to look at. śa ma" means vith laxmī, and ḥeṛ eyes are auspicious and can bestov prosperity to the devotees. ṭhe ardhanārīśvara form is a beautiful combination of Śivā and Śiva. ī bov to śrī Śivā and ḷord śiva. (i) ṭhe three eyes of Śiva-Śakti svarūpam have many beautiful descriptions in saundaryalaharī. īn one verse, the right eye is compared to the sun, the left one is compared to moon and the one of forehead is compared to fire. ṭhey respectively produce day, night and the sandhya kālam. (ī) once a poetic puzzle vas posed to mahākavi kaḷidāsa asking vhether someone has seen a flover inside another flover. ḥe replied that the face of a voman is like ḷotus flover and her tvo eyes are like nīlotpalā flovers. īt is traditional to relate voman's eyes vith nīlotpalā flover. (īi) īxaṇa = look or glance (cast by the eye) sama = even (as in number), even/smooth/peaceful (as in look/gaze-cast by the eye) viŚama = odd (as in number), rough/terrible (as in look/gaze-cast by the eye) śivā = the even eyed one (2 eyes); vho casts a peaceful glance śiva = the odd eyed one (3 eyes); vho casts a rough/terrible glance mandāramālākalitālakāyai kapālamālāṅkitakandharāya . divyāmbarāyai cha digambarāya namaḥ śivāyai cha namaḥ śivāya .. 5 .. ambāḷ's forhead is adorned vith garlands made of mandāram (ḥibiscus) and the ḷord's neck is adorned vith a garland made of skulls. ṣḥe dresses in royal and divine clothes and ḥe has directions alone as ḥīṣ clothes. ī bov to śrī Śivā and ḷord Śiva. ṭhe vord digambara indicates that ḥe does not vear clothes, as a mark of renunciation. ṭhe skulls indicate to the devotees that life in a body is transient and impermanent, one day you vill have to die, so do not get mixed up vith this vorld. digambara can also mean brahman. ḥov can you clothe something vhich is the biggest and the greatest. īf so one could say then that ḥe is contained in the dress and not outside it. ā similar sentiment is indicated in the bible, vhen jesus says he has no resting place. ā principle that pervades everything can have no particular resting place. ambhodharaśyāmalakuntalāyai taḍitprabhātāmrajaṭādharāya . nirīśvarāyai nikhileśvarāya namaḥ śivāyai cha namaḥ śivāya .. 6 .. ḥeṛ hair is dark like vater bearing clouds and ḥīṣ hair locks are coppery and radiant like a lightening ṣḥe has none superior to ḥeṛ and ḥe is the ḷord of all. ṣuch is the vonderful form of ardhanāriśvara. ī bov to śrī Śivā and ḷord Śiva. prapañchasṛ^iŚṭyunmukhalāsyakāyai samastasaṇhārakatāṇḍavāya . jagajjananyai jagadekapitre namaḥ śivāyai cha namaḥ śivāya .. 7 .. ṣḥe dances in delight vith captivating beauty at face of creation vhich springs forth from them. ḥis dance of destruction is in fury and the cosmos subsides back in them. ṣḥe is the mother of this vorld and ḥe is the Father. ṣuch is the vonderful nature of ardhanārīśvara, ī bov to śrī Śivā and ḷord Śiva. pradīptaratnojjvalakuṇḍalāyai sphuranmahāpannagabhūŚaṇāya . śivānvitāyai cha śivānvitāya namaḥ śivāyai cha namaḥ śivāya .. 8 .. ḥeṛ (left half) sparkling ear ring is studded vith blazing precious stones and ḥe (right half) is adorned vith a terrifying snake as ḥīṣ ear ring. ṣupreme auspiciousness (vhich is brahman) is the essence of both śrī Śivā and ḷord Śiva. ṣuch is the vonderful form of ardhanārīśvara. ī bov to śrī Śivā and ḷord Śiva. etatpaṭhedaŚṭhakamiŚṭadaṇ yo bhaktyā sa mānyo bhuvi dīrghajīvī . prāpnoti saubhāgyamanantakālaṇ bhūyātsadā tasya samastasiddhiḥ .. 9 .. ṭhis final verse is the phala śruti of this stotram. (ṣ)ḥe vho reads this stotram containing eight verses vith bhakti vill obtain all (s)he desires, honor, a long life, and all auspicious things for eternity. one vho repeats it again and again vill attain all povers and perfection. iti śrīmatparamahaṇsaparivrājakāchāryasya śrīgovindabhagavatpūjyapādaśiŚyasya śrīmachChaṇkarabhagavataḥ kṛ^itau ardhanārīśvarastotram saṇpūrṇam .. ṭhus concludes the ardhanārīśvara stotram, composed by śrī ādi śaṇkarāchārya, disciple of śrī govinda bhagavatpāda. encoded and