नमो भवाय च रुद्राय च ।
भवाय च- To Parameswara, cause of birth of the universe, नमः- prostration. रुद्राय च- Prostration to Parameswara, the remover of misery of samsara and bestower of moksha.
Now the Rishi starts contemplating on the various great qualities of Sri Parameswara and praying to him. From here upto the mantra ‘Draape’, all the mantras have ‘Nama:’ at the beginning only. These are hence called ‘Anyato Namaskara mantras’. In these Anuvakams, from one ’Nama:’ upto the occurrence of the next ‘Nama:’, it should be treated as one mantra; i.e. ‘नमो भवाय च रुद्राय च ।‘ is one mantra; the next mantra is ‘नमः शर्वाय च पशुपतये च‘. Similarly the following mantras must be considered. In order to make it clear that ‘Nama:’ is treated as adjunct of every descriptive term, ‘cha’ is added to every word.
नमश्शर्वाय च पशुपतये च ।
शर्वाय च- To Parameswara, who troubles and destroys everything, नमः- prostration. पशुपतये च- Prostration to Parameswara, the lord of all beings, called ‘Pasu’.
In these two mantras, Parameswara, who performs the five functions of creation (Srushti), protection (Sthiti), destruction (Samharam), concealment (Tirodhanam) and grace (Anugraham) is worshipped. By ‘Bhavaya’ is meant that he is the cause of creation; ‘Rudraya’ refers to his being the cause of moksha; ‘Sarvaya’ the cause of destruction; ‘Pasupataye’ the cause of bondage as well as protection. ‘Tirodhana’ means bondage and ‘Anugraha’ is moksha (Liberation).
नमो नीलग्रीवाय च शितिकण्ठाय च ।
नीलग्रीवाय च – To the black-throated Parameswara (after swallowing Kalakuta poison), नमः- prostration. शितिकण्ठाय च- Prostration to him, with white throat (before consuming the poison).
This mantra brings out the compassion of Sri Parameswara in protecting the worlds by consuming the poison, without bothering about disfiguring his throat.
नमः कपर्दिने च व्युप्तकेशाय च ।
कपर्दिने च- To Parameswara with matted locks, नमः- prostration. व्युप्तकेशाय च- Prostration to Parameswara of Sanyasi form with clean shaven head.
‘Kapardi’ means one who has adorable matted locks. This serves to remind of the greatness that a part of these matted locks became ‘Virabhadra’, who destroyed Dakska’s yagna. Sruti states the characteristics of Sanyasis, who are Paramahamsas: ‘They sport shaven heads; they wear saffron coloured clothes; their hair and yagnopavita is Atma gnana’. Dattatreya, Durvasa et al were such Gnanis in previous yugas. In this Kaliyuga, as per the statement, ‘चतुर्भिस्सहितः शिष्यैश्शङ्करोवतरिष्यति’ (Sri Parameswara is going to incarnate with four disciples), Sri Sankara Bhagavatpada Acharya Swamigal, incarnation of Sri Parameswara, also had these characteristics. The term ‘Vyptakesaaya cha’ signifies that it is Sri Parameswara alone who shines in these forms.
In the Sruti passage, ‘ब्रह्माधिपतिर्ब्रह्मणोधिपतिः’, Sri Parameswara is described as the pioneer of the tradition of Brahmavidya (Knowledge of Brahman). It is clear that he took the forms of Sankaracharya et al and became pioneers of the tradition of Brahmavidya.
नमस्सहस्राक्षाय च शतधन्वने च ।
सहस्राक्षाय- To Parameswara with many eyes, i.e. the Omnicient, capable of perceiving everything directly, नमः- prostration. शतधन्वने च- Prostration to Parameswara, with many bows.
Sri Parameswara has many bows like Pranava (Omkara), Veda, Meru Mountain, Pinakam (bow in his hand) etc. It is stated in Mahabharata that during Tripurasamhara, Sri Parameswara used Meru Mountain as bow and Vishnu as arrow and again, Omkara as bow and Savitri as bow-string.