शिवशक्त्यैक्य-तत्त्वविचारः / Inquiry into the Unity of Śiva and Śakti
Para–Apara Ontology
चंद्रार्धशेखरश्चंद्रो रोहिणी रुद्रवल्लभा । ईशानः परमेशानस्तदार्या परमेश्वरी
caṃdrārdhaśekharaścaṃdro rohiṇī rudravallabhā | īśānaḥ parameśānastadāryā parameśvarī
അവൻ ചന്ദ്രാർധശേഖരനും സ്വയം ചന്ദ്രനും ആകുന്നു. രോഹിണി രുദ്രവല്ലഭ. അവൻ ഈശാനൻ, പരമേശാനൻ; അവന്റെ ആര്യാ (ധർമ്മപത്നി) പരമേശ്വരി.
Suta Goswami
Tattva Level: pati
Shiva Form: Īśāna
Sthala Purana: Not a jyotirliṅga account; the verse foregrounds Īśāna as Parameśāna and Parameśvarī as his śakti—key Siddhānta language for the Lord who grants grace (anugraha) and right knowledge.
Significance: Supports contemplative pilgrimage: seeing the moon (candra) and its beloved Rohiṇī as reflections of Śiva-Śakti, cultivating īśvara-bhāva and surrender.
Shakti Form: Umā
Role: teaching
Offering: pushpa
The verse affirms Śiva as both transcendent Lord (Parameśāna/Īśāna) and immanent presence (identified even with the Moon), while also establishing Śakti as inseparable from him as Parameśvarī—together indicating Pati (the Lord) as the source of grace that releases the bound soul (paśu) from bondage (pāśa).
By naming Śiva through iconic epithets like Candrārdhaśekhara and Īśāna, it supports saguna-upāsanā: devotees contemplate the Linga as Śiva’s accessible form while remembering his attributes and his unity with the Goddess, through whom divine grace becomes operative in worship.
Meditate on Śiva as Candrārdhaśekhara with Devī as Parameśvarī while repeating the Pañcākṣarī mantra (“Om Namaḥ Śivāya”); worship may be accompanied by Tripuṇḍra (bhasma) and Rudrākṣa as Shaiva marks of consecration and remembrance.