ॐ जय शिव ओंकारा

यह एक गहन दार्शनिक आरती है जो ॐ/ओंकार ध्वनि को भगवान शिव की अभिव्यक्ति और हिंदू त्रिमूर्ति की एकता के रूप में महिमामंडित करती है। शिव को ओंकार (ॐ का साक्षात रूप) के रूप में स्तुति की गई है। ब्रह्मा (सृष्टिकर्ता), विष्णु (पालनकर्ता), और सदाशिव (शाश्वत शिव/संहारक) मिलकर संपूर्ण दिव्य सत्य बनते हैं, जिनमें पार्वती अर्धांगिनी (आधी अंग, बेहतर आधा) हैं। त्रिमूर्ति के रूपों का वर्णन है: ब्रह्मा एक मुख वाले हंस पर, विष्णु चार मुख वाले गरुड़ पर, शिव पांच मुख वाले वृषभ (नंदी) पर विराजमान हैं। उनकी भुजाओं की संख्या - दो, चार और दस - विभिन्न पहलुओं का प्रतिनिधित्व करती हैं। उनके त्रिगुण रूप को देखकर तीनों लोकों के प्राणी मोहित हो जाते हैं। आभूषणों का वर्णन है: रुद्राक्ष माला, वनमाला, मुंडमाल (नरमुंड की माला), चंदन, कस्तूरी और मस्तक पर चंद्रमा। वे श्वेत (सफेद), पीत (पीला) और व्याघ्रचर्म (बाघ की खाल) धारण करते हैं। सनकादि (ऋषि), गरुड़ और भूत-प्रेत उनके साथ हैं। हाथों में कमंडल (जल पात्र), चक्र और त्रिशूल धारण करते हैं - सुख के दाता, दुःख के हर्ता और जग के पालनकर्ता हैं। मुख्य दार्शनिक शिक्षा: अज्ञानी तीनों को अलग देख सकते हैं, लेकिन प्रणवाक्षर (ॐ) के मध्य ये तीनों एक ही हैं। शिवानंद स्वामी कहते हैं कि जो कोई त्रिगुणस्वामी की यह आरती गाता है, उसे मनवांछित फल प्राप्त होता है।

This is a profound philosophical aarti celebrating the sacred Om/Aum/Omkara sound as the divine manifestation of Lord Shiva and proclaiming the essential unity of the Hindu trinity (Trimurti). The hymn glorifies Shiva as Omkara - the very embodiment and personification of the primordial cosmic sound Om from which all creation emanates. It acknowledges the complete divine reality as composed of Brahma (the creator god who brings forth the universe), Vishnu (the preserver god who sustains and maintains cosmic order), and Sadashiva (the eternal, benevolent Shiva who destroys to recreate), with Goddess Parvati as Ardhangini (literally "half-body," the better half, representing Shakti - the feminine creative power inseparable from Shiva). The aarti provides detailed descriptions of the trinity's divine forms and their vehicles: Brahma appears as Ekanana (one-faced, representing singular creative will) riding upon a white swan (hansa, symbol of discrimination between real and unreal); Vishnu as Chaturanana (four-faced, seeing in all four directions) mounted on Garuda (the divine eagle); and Shiva as Panchanana (five-faced, representing the five elements and omnipresence) seated majestically on Vrishabha or Nandi (the bull, symbolizing dharma and strength). Their varying numbers of arms - do bhuj (two arms), char (four arms), and das bhuj (ten arms) - represent their different divine aspects, powers, and functions in the cosmic play. The hymn states that observing their Trigun roop (three-form nature representing sattva, rajas, and tamas - the three fundamental qualities) enchants and captivates all beings across the tribhuvan (three worlds - earth, heaven, and netherworld). Beautiful ornaments adorn them: rudraksha mala (sacred prayer beads from rudraksha tree), vanmala (garlands of wild forest flowers), mundmala (garland of skulls representing transcendence over ego and death), chandana (sandalwood paste for cooling and purification), kasturi (musk for divine fragrance), and the crescent moon (chandra) on the forehead representing the measurement and cycles of time. They wear garments of shwet (pure white symbolizing purity and knowledge), peet (yellow representing prosperity and knowledge), and vyaghra-charma (tiger skin representing victory over all passions and the raw power of nature). Sacred beings accompany them: Sanakadi (the four Kumaras - eternal child sages born from Brahma's mind), Garuda (Vishnu's vehicle and devotee), and Bhoot-Pret (ghosts and spirits who serve Shiva, representing his role as lord of all beings). In their divine hands they hold kamandal (water pot representing asceticism and simple living), chakra (discus representing dharma and cosmic order), and trishul (trident symbolizing creation-preservation-destruction and mastery over three gunas), being Sukhadayak (givers of happiness and bliss), Dukhharta (removers and destroyers of all sorrows), and Jagpalan (protectors and sustainers of the entire universe). The central profound philosophical teaching states: The ignorant or unenlightened (agyani) may perceive Brahma, Vishnu, and Mahesh (Shiva) as three separate, distinct deities; however, in the sacred syllable Om (Pranavaakshar - the primordial sound), all three are actually one and the same - different expressions of the same ultimate reality. Shivanand Swami concludes with the blessing that whoever sings this aarti of Trigunswami (Lord of the three gunas/qualities) with devotion obtains manvanchit phal (fulfillment of all heart's desires and wishes).