Guru Stotra

॥ गुरुस्तोत्र॥
|| gurustotra ||

अखण्डमण्डलाकारं व्याप्तं येन चराचरम्‌।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः॥ १॥
akhaṇḍamaṇḍalākāraṁ vyāptaṁ yena carācaram |
tatpadaṁ darśitaṁ yena tasmai śrīgurave namaḥ || 1||

Salutations are to that guru who showed me the abode--
the one who is to be known--whose form is the entire
universe and by whom all the movables (animals) and
immovables are pervaded . (l)

अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया।
चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः॥ २॥
ajñānatimirāndhasya jñānāñjanaśalākayā |
cakṣurunmīlitaṁ yena tasmai śrīgurave namaḥ || 2||

Salutations to that guru who opened the eyes of the one
blind due to the darkness (cover) of ignorance with the
needle (coated) with the ointment of knowledge . (2)

गुरुर्ब्रह्मा गुरुर्विष्णुः गुरुर्देवो महेश्वरः।
गुरुरेव परं ब्रह्म तस्मै श्रीगुरवे नमः॥ ३॥
gururbrahmā gururviṣṇuḥ gururdevo maheśvaraḥ |
gurureva paraṁ brahma tasmai śrīgurave namaḥ || 3||

Salutations to that guru, who is the Creator, Sustainer,
and Destroyer and who indeed is the limitless Brahman . (3)

स्थावरं जङ्गमं व्याप्तं यत्किञ्चित्सचराचरम्‌।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः॥ ४॥
sthāvaraṁ jaṅgamaṁ vyāptaṁ yatkiñcitsacarācaram |
tatpadaṁ darśitaṁ yena tasmai śrīgurave namaḥ || 4||

Salutations to that teacher who showed me the one to be
known, who permeates whatever that is movable and immovable,
sentient and insentient . (4)

चिन्मयं व्यापि यत्सर्वं त्रैलोक्यं सचराचरम्‌।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः॥ ५॥
cinmayaṁ vyāpi yatsarvaṁ trailokyaṁ sacarācaram |
tatpadaṁ darśitaṁ yena tasmai śrīgurave namaḥ || 5||

Salutations to that teacher who showed me (by teaching)
the pervader of all three worlds comprising the sentient
and insentient . (5)

सर्वश्रुतिशिरोरत्नविराजितपदाम्बुजः।
वेदान्ताम्बुजसूर्यो यः तस्मै श्रीगुरवे नमः॥ ६॥
sarvaśrutiśiroratnavirājitapadāmbujaḥ |
vedāntāmbujasūryo yaḥ tasmai śrīgurave namaḥ || 6||

Salutations to that guru who is the sun to the lotus of
VedAnta and whose lotus feet are made radiant by the
jewel of all Shrutis (ūpaniṣads). (The guru is
established in the vision of the Shruti and is the one
by whom the Shruti blossoms forth.) (6)

चैतन्यश्शाश्वतश्शान्तः व्योमातीतो निरञ्जनः।
बिन्दुनादकलातीतः तस्मै श्रीगुरवे नमः॥ ७॥
caitanyaśśāśvataśśāntaḥ vyomātīto nirañjanaḥ |
bindunādakalātītaḥ tasmai śrīgurave namaḥ || 7||

Salutations to that guru who is Awareness, changeless
(beyond time), who is peace, beyond space, pure (free
from rāga and dveṣa) and who is beyond the manifest
and unmanifest (nāda, Bindu, Kala) (7)

ज्ञानशक्तिसमारूढः तत्त्वमालाविभूषितः।
भुक्तिमुक्तिप्रदाता च तस्मै श्रीगुरवे नमः॥ ८॥
jñānaśaktisamārūḍhaḥ tattvamālāvibhūṣitaḥ |
bhuktimuktipradātā ca tasmai śrīgurave namaḥ || 8||

Salutations to that guru who is rooted in knowledge
that is power, adorned with the garland of Truth and
who is the bestower of the joy of liberation . (8)

अनेकजन्मसम्प्राप्तकर्मबन्धविदाहिने।
आत्मज्ञानप्रदानेन तस्मै श्रीगुरवे नमः॥ ९॥
anekajanmasamprāptakarmabandhavidāhine |
ātmajñānapradānena tasmai śrīgurave namaḥ || 9||

Salutations to that guru who by bestoying the knowledge
of the Self burns up the bondage created by accumulated
actions of innumerable births . (9)

शोषणं भवसिन्धोश्च ज्ञापनं सारसम्पदः।
गुरोः पादोदकं सम्यक्‌ तस्मै श्रीगुरवे नमः॥ १०॥
śoṣaṇaṁ bhavasindhośca jñāpanaṁ sārasampadaḥ |
guroḥ pādodakaṁ samyak tasmai śrīgurave namaḥ || 10||

Salutations to that guru; the perennial flow of wisdom
from the one rooted in the vision of the Shhruti dries
up totally the ocean of transmigration (saṁsāra) and
reveals (teaches) the essence of all wealth (the fullness,
freedom from want). (10)

न गुरोरधिकं तत्त्वं न गुरोरधिकं तपः।
तत्त्वज्ञानात्‌ परं नास्ति तस्मै श्रीगुरवे नमः॥ ११॥
na guroradhikaṁ tattvaṁ na guroradhikaṁ tapaḥ |
tattvajñānāt paraṁ nāsti tasmai śrīgurave namaḥ || 11||

There is nothing superior to Guru; there is no penance equal to Guru, there is no knowledge equal to Guru, salutations to that Guru. (11)

मन्नाथः श्रीजगन्नाथः मद्गुरुः श्रीजगद्गुरुः।
मदात्मा सर्वभूतात्मा तस्मै श्रीगुरवे नमः॥ १२॥
mannāthaḥ śrījagannāthaḥ madguruḥ śrījagadguruḥ |
madātmā sarvabhūtātmā tasmai śrīgurave namaḥ || 12||

Prostrations to that guru who is my Lord and who is
the Lord of the Universe, my teacher who is the teacher
of the Universe, who is the Self in me, and the Self
in all beings . (12)

गुरुरादिरनादिश्च गुरुः परमदैवतम्‌।
गुरोः परतरं नास्ति तस्मै श्रीगुरवे नमः॥ १३॥
gururādiranādiśca guruḥ paramadaivatam |
guroḥ parataraṁ nāsti tasmai śrīgurave namaḥ || 13||

Salutations to that guru who is the beginning and the
beginningless, who is the highest Deity and to whom
there is none superior . (13)

त्वमेव माता च पिता त्वमेव। त्वमेव बन्धुश्च सखा त्वमेव
त्वमेव विद्या द्रविणं त्वमेव। त्वमेव सर्वं मम देवदेव॥ १४॥

tvameva mātā ca pitā tvameva | tvameva bandhuśca sakhā tvameva
tvameva vidyā draviṇaṁ tvameva | tvameva sarvaṁ mama devadeva || 14||

Oh God of all Gods! You alone are my mother, father,
kinsman, friend, the knowledge, and wealth . You are
to me everything . (14)

॥ इति श्रीगुरुस्तोत्रम्‌॥
|| iti śrīgurustotram ||




Encoded and proofread by Mantralaura Weygandt MANTRALAURA at delphi.com)
Meaning: Courtesy of Arsha Vidya Gurukulam, Saylorsburg, PA.

Dattatreya Yoga Shastra

Dattatreya Yoga Shastra Sanskrit

॥ दत्तात्रेय योग शास्त्र॥
|| dattātreya yoga śāstra||

नृसिंहरूपिणे चिदात्मने सुखस्वरूपिणे।
पदैः त्रिभिः तदादिभिः निरूपिताय वै नमः॥ १॥
nṛsiṁharūpiṇe cidātmane sukhasvarūpiṇe |
padaiḥ tribhiḥ tadādibhiḥ nirūpitāya vai namaḥ || 1||

सांकृतिः मुनिवर्यो असौ भूतये योगलिप्सया।
भुवं सर्वां परिभ्रान्यन्नैमिषारण्यमाप्तवान्॥ २॥
sāṁkṛtiḥ munivaryo asau bhūtaye yogalipsayā |
bhuvaṁ sarvāṁ paribhrānyannaimiṣāraṇyamāptavān || 2||

सुगन्धिनानाकुसुमैः स्वादुसत्फलसंयुतैः।
शाखिभिः सहितं पुण्यं जलकासारमण्डितम्॥ ३॥
sugandhinānākusumaiḥ svādusatphalasaṁyutaiḥ |
śākhibhiḥ sahitaṁ puṇyaṁ jalakāsāramaṇḍitam || 3||

सः मुनिः विचरस्तत्र ददर्शाम्रतरोः अधः।
वेदिकायां समासीनं दत्तात्रेयं महामुनिम्॥ ४॥
saḥ muniḥ vicarastatra dadarśāmrataroḥ adhaḥ |
vedikāyāṁ samāsīnaṁ dattātreyaṁ mahāmunim || 4||

बद्धपद्मासनासीनं नासाग्रार्पितया दृशा।
ऊरुमध्यगतोत्तानपाणियुग्मेन शोभितम्॥ ५॥
baddhapadmāsanāsīnaṁ nāsāgrārpitayā dṛśā |
ūrumadhyagatottānapāṇiyugmena śobhitam || 5||

ततः प्रणम्याखिलं दत्तात्रेयं महामुनिम्।
तत् शिष्यैः सह तत्रैव सम्मुखश्चोपविष्टवान्॥ ६॥
tataḥ praṇamyākhilaṁ dattātreyaṁ mahāmunim |
tat śiṣyaiḥ saha tatraiva sammukhaścopaviṣṭavān || 6||

Hatha Yoga Pradipika Sanskrit- English

Source: Sacred Texts
Hatha Yoga Pradipika, tr. by Pancham Sinh, [1914], at sacred-texts.com

p. 1

 THE HAṬHA YOGA PRADIPIKA.

हठ-योग-परदीपिका

haṭha-yogha-pradīpikā

CHAPTER 1.

On Âsanas.

|| १ || परथमोपदेशः

|| 1 || prathamopadeśaḥ

शरी-आदि-नाथाय नमो|अस्तु तस्मै
येनोपदिष्ह्टा हठ-योग-विद्या |
विभ्राजते परोन्नत-राज-योगम
आरोढुमिछ्छोरधिरोहिणीव || १ || || १ ||

śrī-ādi-nāthāya namo|astu tasmai
yenopadiṣhṭā haṭha-yogha-vidyā |
vibhrājate pronnata-rāja-yogham
āroḍhumichchoradhirohiṇīva || 1 || || 1 ||

Salutation to Âdinâtha (Śiva) who expounded the knowledge of Haṭha Yoga, which like a staircase leads the aspirant to the high pinnacled Râja Yoga. 1.

परणम्य शरी-गुरुं नाथं सवात्मारामेण योगिना |
केवलं राज-योगाय हठ-विद्योपदिश्यते || २ ||

praṇamya śrī-ghuruṃ nāthaṃ svātmārāmeṇa yoghinā |
kevalaṃ rāja-yoghāya haṭha-vidyopadiśyate || 2 ||

Yogin Swâtmârâma, after saluting first his Gurû Srinâtha explains Haṭha Yoga for the attainment of Raja Yoga. 2.

भरान्त्या बहुमत-धवान्ते राज-योगमजानताम |
हठ-परदीपिकां धत्ते सवात्मारामः कॄपाकरः || ३ |

bhrāntyā bahumata-dhvānte rāja-yoghamajānatām |
haṭha-pradīpikāṃ dhatte svātmārāmaḥ kṝpākaraḥ || 3 |

Owing to the darkness arising from the multiplicity of opinions people are unable to know the Râja Yoga. Compassionate Swâtmârâma composes the Haṭha Yoga Pradipikâ like a torch to dispel it. 3.

हठ-विद्यां हि मत्स्येन्द्र-गोरक्ष्हाद्या विजानते |
सवात्मारामो|अथवा योगी जानीते तत-परसादतः || ४ ||

haṭha-vidyāṃ hi matsyendra-ghorakṣhādyā vijānate |
svātmārāmo|athavā yoghī jānīte tat-prasādataḥ || 4 ||

Matsyendra, Gorakṣa, etc., knew Haṭha Vidyâ, and by their favour Yogî Swâtmârâma also learnt it from them. 4.

The following Siddhas (masters) are said to have existed in former times:—

शरी-आदिनाथ-मत्स्येन्द्र-शावरानन्द-भैरवाः |
छौरङ्गी-मीन-गोरक्ष्ह-विरूपाक्ष्ह-बिलेशयाः || ५ ||

śrī-ādinātha-matsyendra-śāvarānanda-bhairavāḥ |
chaurangghī-mīna-ghorakṣha-virūpākṣha-bileśayāḥ || 5 ||

Sri Âdinâtha (Śiva), Matsyendra, Nâtha, Sâbar, Anand, Bhairava, Chaurangi, Mîna nâtha, Gorakṣanâtha, Virupâkṣa, Bileśaya. 5.

मन्थानो भैरवो योगी सिद्धिर्बुद्धश्छ कन्थडिः |
कोरंटकः सुरानन्दः सिद्धपादश्छ छर्पटिः || ६ ||

manthāno bhairavo yoghī siddhirbuddhaścha kanthaḍiḥ |
koraṃṭakaḥ surānandaḥ siddhapādaścha charpaṭiḥ || 6 ||

Manthâna, Bhairava, Siddhi Buddha, Kanthadi, Karantaka, Surânanda, Siddhipâda, Charapati. 6.

Rudra Ashtaka

॥ रुद्राष्टकं॥
|| rudrāṣṭakaṁ ||
by Goswami Tulsidas
source of English translation

नमामीशमीशान निर्वाणरूपं विभुं व्यापकं ब्रह्मवेदस्वरूपम्‌।
निजं निर्गुणं निर्विकल्पं निरीहं चिदाकाशमाकाशवासं भजेऽहम्‌॥ १॥
namāmīśamīśāna nirvāṇarūpaṁ vibhuṁ vyāpakaṁ brahmavedasvarūpam |
nijaṁ nirguṇaṁ nirvikalpaṁ nirīhaṁ cidākāśamākāśavāsaṁ bhaje'ham || 1||

Salutations to You, O Ishana, whose very form is liberation,
To the all-pervasive, mighty Lord, Brahman of the Vedas.
I worship Him who shines in His own self-glory, free of physical qualities,
The changeless, desireless One who resides in the space of consciousness. (1)

निराकारमोंकारमूलं तुरीयं गिरा ज्ञान गोतीतमीशं गिरीशम्‌।
करालं महाकाल कालं कृपालं गुणागार संसारपारं नतोऽहम्‌॥ २॥
nirākāramoṁkāramūlaṁ turīyaṁ girā jñāna gotītamīśaṁ girīśam |
karālaṁ mahākāla kālaṁ kṛpālaṁ guṇāgāra saṁsārapāraṁ nato'ham || 2||

Salutations to You, O formless One, the very root of Omkara (Aum),
To Him who transcends all states, beyond speech and comprehension;
To the Lord of the Mountains, the Devourer of death itself,
The compassionate One, whose abode is beyond the universe. (2)

तुषाराद्रि संकाश गौरं गभीरं मनोभूत कोटिप्रभा श्री शरीरम्‌।
स्फुरन्मौलि कल्लोलिनी चारु गङ्गा लसद्भालबालेन्दु कण्ठे भुजङ्गा॥ ३॥
tuṣārādri saṁkāśa gauraṁ gabhīraṁ manobhūta koṭiprabhā śrī śarīram |
sphuranmauli kallolinī cāru gaṅgā lasadbhālabālendu kaṇṭhe bhujaṅgā || 3||

I worship Him, whose form is white as pure snow,
Who radiates with the luster of a million Kamadevas,
From whose head issues forth the river Ganga,
Whose forehead is adorned by the crescent moon,
And whose neck is garlanded by serpents. (3)

चलत्कुण्डलं भ्रू सुनेत्रं विशालं प्रसन्नाननं नीलकण्ठं दयालम्‌।
मृगाधीशचर्माम्बरं मुण्डमालं प्रियं शंकरं सर्वनाथं भजामि॥ ४॥
calatkuṇḍalaṁ bhrū sunetraṁ viśālaṁ prasannānanaṁ nīlakaṇṭhaṁ dayālam |
mṛgādhīśacarmāmbaraṁ muṇḍamālaṁ priyaṁ śaṁkaraṁ sarvanāthaṁ bhajāmi || 4||

I worship Him, who wears shimmering earrings,
The compassionate One who is large-eyed and happy-faced,
Whose throat is blue, and body draped in lion skins and skull garlands.
O beloved Shankara, O Lord of all, I worship You. (4)

प्रचण्डं प्रकृष्टं प्रगल्भं परेशं अखण्डं अजं भानुकोटिप्रकाशम्‌।
त्रयः शूल निर्मूलनं शूलपाणिं भजेऽहं भवानीपतिं भावगम्यम्‌॥ ५॥
pracaṇḍaṁ prakṛṣṭaṁ pragalbhaṁ pareśaṁ akhaṇḍaṁ ajaṁ bhānukoṭiprakāśam |
trayaḥ śūla nirmūlanaṁ śūlapāṇiṁ bhaje'haṁ bhavānīpatiṁ bhāvagamyam || 5||

I worship the Lord of Bhavani, the fierce, luminous, indivisible One
Who radiates with the luster of a million suns.
The Wielder of the Trident, the One who uproots the three-fold suffering,
Who is accessible only through divine Love. (5)

कलातीत कल्याण कल्पान्तकारी सदा सज्जनानन्ददाता पुरारी।
चिदानन्द संदोह मोहापहारी प्रसीद प्रसीद प्रभो मन्मथारी॥ ६॥
kalātīta kalyāṇa kalpāntakārī sadā sajjanānandadātā purārī |
cidānanda saṁdoha mohāpahārī prasīda prasīda prabho manmathārī || 6||

O indivisible, ever-auspicious One, the Dissolver of great cycles,
O Tripurari, You are the very source of delight to those pure at heart,
O Dispeller of delusion, the personification of consciousness and bliss,
Be propitious, be propitious, Lord, Destroyer of Kamadeva. (6)

न यावत्‌ उमानाथ पादारविन्दं भजन्तीह लोके परे वा नराणाम्‌।
न तावत्‌ सुखं शान्ति सन्तापनाशं प्रसीद प्रभो सर्वभूताधिवासम्‌॥ ७॥
na yāvat umānātha pādāravindaṁ bhajantīha loke pare vā narāṇām |
na tāvat sukhaṁ śānti santāpanāśaṁ prasīda prabho sarvabhūtādhivāsam || 7||

Those who worship not the lotus feet of the Lord of Uma,
Find no happiness, peace or freedom from suffering,
Be it in this world or the worlds here-after;
O Lord who dwells in the hearts of all beings, be propitious. (7)

न जानामि योगं जपं नैव पूजां नतोऽहं सदा सर्वदा शम्भु तुभ्यम्‌।
जरा जन्म दुःखौघ तातप्यमानं प्रभो पाहि आपन्नमामीश शम्भो॥ ८॥
na jānāmi yogaṁ japaṁ naiva pūjāṁ nato'haṁ sadā sarvadā śambhu tubhyam |
jarā janma duḥkhaugha tātapyamānaṁ prabho pāhi āpannamāmīśa śambho || 8||

I know not yoga, nor japa nor puja, O Lord,
But continuously and always I bow to You, O Shambhu!
Afflicted as I am by old-age, birth and other miseries,
Lord, protect me! O Shambhu, I bow to You. (8)

रुद्राष्टकमिदं प्रोक्तं विप्रेण हरतोषये।
ये पठन्ति नरा भक्त्या तेषां शम्भुः प्रसीदति॥
rudrāṣṭakamidaṁ proktaṁ vipreṇa haratoṣaye |
ye paṭhanti narā bhaktyā teṣāṁ śambhuḥ prasīdati ||

॥  इति श्रीगोस्वामितुलसीदासकृतं श्रीरुद्राष्टकं संपूर्णम्‌॥
||  iti śrīgosvāmitulasīdāsakṛtaṁ śrīrudrāṣṭakaṁ saṁpūrṇam ||

Kala Bhairava Ashtaka

॥ श्री कालभैरवाष्टकम्॥
|| śrī kālabhairavāṣṭakam||

By Adi Sankaracharya


Translated into English by: P.R.Ramachander source

देवराजसेव्यमानपावनांघ्रिपङ्कजं
व्यालयज्ञसूत्रमिन्दुशेखरं कृपाकरम्‌।
नारदादियोगिवृन्दवन्दितं दिगंबरं
काशिकापुराधिनाथकालभैरवं भजे॥ १॥
devarājasevyamānapāvanāṁghripaṅkajaṁ
vyālayajñasūtraminduśekharaṁ kṛpākaram |
nāradādiyogivṛndavanditaṁ digaṁbaraṁ
kāśikāpurādhināthakālabhairavaṁ bhaje || 1||


I salute to Kalabhairava, the lord of the city of Kasi,
Whose lotus like feet is being served by Devendra,
Who is merciful and wears the moon on his forehead ,
Who wears a snake as his sacred thread,
Who wears the different directions as his cloth,
And who is worshipped by sages like Narada. (1)


भानुकोटिभास्वरं भवाब्धितारकं परं
नीलकण्ठमीप्सितार्थदायकं त्रिलोचनम्‌।
कालकालमंबुजाक्शमक्शशूलमक्शरं
काशिकापुराधिनाथकालभैरवं भजे॥ २॥
bhānukoṭibhāsvaraṁ bhavābdhitārakaṁ paraṁ
nīlakaṇṭhamīpsitārthadāyakaṁ trilocanam |
kālakālamaṁbujākśamakśaśūlamakśaraṁ
kāśikāpurādhināthakālabhairavaṁ bhaje || 2||

I salute Kalabhairava, the lord of the city of Kasi,

Who shines like billions of suns,

Who helps us cross this miserable ocean of life,

Who is supreme and has a blue neck,

Who has three eyes and grants us our desires,

Who is the death to the God of death*,

Who has lotus flower like eyes,

Who has the undefeatable trident,

And who does not have decay.

* could also be translated as death to the time.(2)

शूलटंकपाशदण्डपाणिमादिकारणं
श्यामकायमादिदेवमक्शरं निरामयम्‌।
भीमविक्रमं प्रभुं विचित्रताण्डवप्रियं
काशिकापुराधिनाथकालभैरवं भजे॥ ३॥
śūlaṭaṁkapāśadaṇḍapāṇimādikāraṇaṁ
śyāmakāyamādidevamakśaraṁ nirāmayam |
bhīmavikramaṁ prabhuṁ vicitratāṇḍavapriyaṁ
kāśikāpurādhināthakālabhairavaṁ bhaje || 3||


I salute Kalabhairava, the lord of the city of Kasi,
Who has a spear, a chord and a stick as weapons,
Who is black in colour and the primeval cause,
Who is deathless and the first God,
Who is free from decay and ill health,
Who is the Lord who is a great hero,
And who likes the special vigorous thandava* (3).


भुक्तिमुक्तिदायकं प्रशस्तचारुविग्रहं
भक्तवत्सलं स्थितं समस्तलोकविग्रहम्‌।
विनिक्वणन्मनोज्ञहेमकिङ्किणीलसत्कटिं
काशिकापुराधिनाथकालभैरवं भजे॥ ४॥
bhuktimuktidāyakaṁ praśastacāruvigrahaṁ
bhaktavatsalaṁ sthitaṁ samastalokavigraham |
vinikvaṇanmanojñahemakiṅkiṇīlasatkaṭiṁ
kāśikāpurādhināthakālabhairavaṁ bhaje || 4||


I salute Kalabhairava, the lord of the city of Kasi,
Who fulfills desires and also grants salvation,
Who is well known for his pretty mien,
Who is a form of Shiva ,who loves his devotees,
Who is the God of the entire world,
Who assumes various forms,
And who has a golden waist thread,
On which jingling bells are tied.
* Another version mentions as Stitham –the one who is static. (4)


धर्मसेतुपालकं स्वधर्ममार्गनाशनं
कर्मपाशमोचकं सुशर्मधायकं विभुम्‌।
स्वर्णवर्णशेषपाशशोभितांगमण्डलं
काशिकापुराधिनाथकालभैरवं भजे॥ ५॥

dharmasetupālakaṁ svadharmamārganāśanaṁ
karmapāśamocakaṁ suśarmadhāyakaṁ vibhum |
svarṇavarṇaśeṣapāśaśobhitāṁgamaṇḍalaṁ
kāśikāpurādhināthakālabhairavaṁ bhaje || 5||


I salute Kalabhairava, the lord of the city of Kasi,
Who maintains the bridge of dharma in life,
Who destroys paths which are not right,
Who saves us from the ties of Karma,
Who is the lord who makes us ashamed ,
When trying to do wrong things,
Who has a shining body because of golden rope ,
With bells tied in various places. (5)


रत्नपादुकाप्रभाभिरामपादयुग्मकं
नित्यमद्वितीयमिष्टदैवतं निरंजनम्‌।
मृत्युदर्पनाशनं करालदंष्ट्रमोक्शणं
काशिकापुराधिनाथकालभैरवं भजे॥ ६॥

ratnapādukāprabhābhirāmapādayugmakaṁ
nityamadvitīyamiṣṭadaivataṁ niraṁjanam |
mṛtyudarpanāśanaṁ karāladaṁṣṭramokśaṇaṁ
kāśikāpurādhināthakālabhairavaṁ bhaje || 6||


I salute Kalabhairava, the lord of the city of Kasi,
Who has feet adorned by the shine of gem studded sandals,
Who is eternal and does not have any one second to him,
Who is our favorite God who bestows everything,
Who takes away the fear of death from humans,
And who grants them salvation by his terrible teeth.(6)


अट्टहासभिन्नपद्मजाण्डकोशसंततिं
दृष्टिपात्तनष्टपापजालमुग्रशासनम्‌।
अष्टसिद्धिदायकं कपालमालिकाधरं
काशिकापुराधिनाथकालभैरवं भजे॥ ७॥

aṭṭahāsabhinnapadmajāṇḍakośasaṁtatiṁ
dṛṣṭipāttanaṣṭapāpajālamugraśāsanam |
aṣṭasiddhidāyakaṁ kapālamālikādharaṁ
kāśikāpurādhināthakālabhairavaṁ bhaje || 7||


I salute Kalabhairava, the lord of the city of Kasi,
Whose loud roar is enough to destroy all those created by Brahma,
Whose sight is sufficient to destroy all sins,
Who is crafty and strict ruler,
Who can grant the eight occult powers,
And who wears the garland of skulls.(7)


भूतसंघनायकं विशालकीर्तिदायकं
काशिवासलोकपुण्यपापशोधकं विभुम्‌।
नीतिमार्गकोविदं पुरातनं जगत्पतिं
काशिकापुराधिनाथकालभैरवं भजे॥ ८॥

bhūtasaṁghanāyakaṁ viśālakīrtidāyakaṁ
kāśivāsalokapuṇyapāpaśodhakaṁ vibhum |
nītimārgakovidaṁ purātanaṁ jagatpatiṁ
kāśikāpurādhināthakālabhairavaṁ bhaje || 8||


I salute Kalabhairava, the lord of the city of Kasi,
Who is the chief of the society of Bhoothas,
Who grants broad based fame,
Who is the lord who judges good and bad deeds,
Of those who live in Varanasi,
Who is an expert in the way of righteousness,
And who is eternally old and lord of the universe. (8)


कालभैरवाष्टकं पठंति ये मनोहरं
ज्ञानमुक्तिसाधनं विचित्रपुण्यवर्धनम्‌।
शोकमोहदैन्यलोभकोपतापनाशनं
प्रयान्ति कालभैरवांघ्रिसन्निधिं नरा ध्रुवम्‌
kālabhairavāṣṭakaṁ paṭhaṁti ye manoharaṁ
jñānamuktisādhanaṁ vicitrapuṇyavardhanam |
śokamohadainyalobhakopatāpanāśanaṁ
prayānti kālabhairavāṁghrisannidhiṁ narā dhruvam

Those who read this enticing octet on Kalabhairava,

Which is the source of eternal knowledge,

Which increases the effect of righteous deeds,

And which destroys grief, passion, poverty, want and anger,

Would surely reach the holy presence of Kalabhairava.

Shiva Tandava Stotra

Shiva Tandava Stotra
source of English translation

॥ श्रीगणेशाय नमः॥ || śrī gaṇeśāya namaḥ ||

जटाटवीगलज्जलप्रवाहपावितस्थले
गलेऽवलम्ब्य लम्बितां भुजङ्गतुङ्गमालिकाम्‌। डमड्डमड्डमड्डमन्निनादवड्डमर्वयं
चकार चण्ड्ताण्डवं तनोतु नः शिवः शिवम्‌॥ १॥

jaṭāṭavīgalajjalapravāhapāvitasthale
gale'valambya lambitāṁ bhujaṅgatuṅgamālikām | ḍamaḍḍamaḍḍamaḍḍamanninādavaḍḍamarvayaṁ
cakāra caṇḍtāṇḍavaṁ tanotu naḥ śivaḥ śivam || 1||

That Śiva, Who having held a long-garland of the best-snake (cobra) at the neck which is purified by the flow of trickling water-drops in the forest-like twisted hair-locks, Who danced the fierce Tāṇḍava-dance to the music of a sounding-drum, — May that Śiva extend my bliss.[1] 

जटाकटाहसंभ्रमभ्रमन्निलिम्पनिर्झरी- -विलोलवीचिवल्लरीविराजमानमूर्धनि। धगद्धगद्धगज्ज्वलल्ललाटपट्टपावके किशोरचन्द्रशेखरे रतिः प्रतिक्शणं मम॥ २॥ jaṭākaṭāhasaṁbhramabhramannilimpanirjharī- -vilolavīcivallarīvirājamānamūrdhani | dhagaddhagaddhagajjvalallalāṭapaṭṭapāvake kiśoracandraśekhare ratiḥ pratikśaṇaṁ mama || 2|| 

At every moment, may I find pleasure in Śiva, Whose head is situated in between the creeper-like unsteady waves of Nilimpanirjharī (Gańgā) which is roaming unsteadily in the frying-pan like twisted hair-locks, Who has crackling and blazing fire at the surface of forehead, and Who has a crescent-moon (young moon) at the forehead.[2]

धराधरेन्द्रनंदिनीविलासबन्धुबन्धुर स्फुरद्दिगन्तसन्ततिप्रमोदमानमानसे। कृपाकटाक्शधोरणीनिरुद्धदुर्धरापदि क्वचिद्दिगम्बरेक्वचिच्चिदंबरे मनो विनोदमेतु वस्तुनि॥ ३॥ dharādharendranaṁdinīvilāsabandhubandhura sphuraddigantasantatipramodamānamānase | kṛpākaṭākśadhoraṇīniruddhadurdharāpadi kvaciddigambare(kvaciccidaṁbare) mano vinodametu vastuni || 3||

May my mind seeks happiness in Śiva, Whose mind has the shining universe and all the living-beings inside, Who is the charming sportive-friend of the daughter of the mountain-king of the Earth (i.e. Himālaya), Whose uninterrupted series of merciful-glances conceals immense-troubles, and Who has direction as His clothes.[3]

जटाभुजङ्गपिङ्गलस्फुरत्फणामणिप्रभा कदम्बकुङ्कुमद्रवप्रलिप्तदिग्वधूमुखे। मदान्धसिन्धुरस्फुरत्त्वगुत्तरीयमेदुरे मनो विनोदमद्भुतं बिभर्तु भूतभर्तरि॥ ४॥ jaṭābhujaṅgapiṅgalasphuratphaṇāmaṇiprabhā kadambakuṅkumadravapraliptadigvadhūmukhe | madāndhasindhurasphurattvaguttarīyamedure mano vinodamadbhutaṁ bibhartu bhūtabhartari || 4||

May my mind hold in Śiva, by Whom — with the light from the jewels of the shining-hoods of creeper-like yellow-snakes — the face of Dikkanyās’ are smeared with Kadamba-juice like red Kuńkuma, Who looks dense due to the glittering skin-garment of an intoxicated elephant, and Who is the Lord of the ghosts.[4]

सहस्रलोचनप्रभृत्यशेषलेखशेखर प्रसूनधूलिधोरणी विधूसराङ्घ्रिपीठभूः। भुजङ्गराजमालया निबद्धजाटजूटक श्रियै चिराय जायतां चकोरबन्धुशेखरः॥ ५॥ sahasralocanaprabhṛtyaśeṣalekhaśekhara prasūnadhūlidhoraṇī vidhūsarāṅghripīṭhabhūḥ | bhujaṅgarājamālayā nibaddhajāṭajūṭaka śriyai cirāya jāyatāṁ cakorabandhuśekharaḥ || 5||

For a long time, may Śiva — Whose foot-basement is grey due to the series of pollen dust from flowers at the head of Indra (Sahasralocana) and all other demi-gods, Whose matted hairlocks are tied by a garland of the king of snakes, and Who has a head-jewel of the friend of cakora bird — produce prosperity.[5]

ललाटचत्वरज्वलद्धनञ्जयस्फुलिङ्गभा- -निपीतपञ्चसायकं नमन्निलिम्पनायकम्‌। सुधामयूखलेखया विराजमानशेखरं महाकपालिसम्पदेशिरोजटालमस्तु नः ॥ ६॥ lalāṭacatvarajvaladdhanañjayasphuliṅgabhā- -nipītapañcasāyakaṁ namannilimpanāyakam | sudhāmayūkhalekhayā virājamānaśekharaṁ mahākapālisampadeśirojaṭālamastu naḥ || 6||

May we acquire the possession of tress-locks of Śiva, Which absorbed the five-arrows (of Kāmadeva) in the sparks of the blazing fire stored in the rectangular-forehead, Which are being bowed by the leader of supernatural-beings, Which have an enticing-forehead with a beautiful streak of crescent-moon.[6]

करालभालपट्टिकाधगद्धगद्धगज्ज्वल- द्धनञ्जयाहुतीकृतप्रचण्डपञ्चसायके। धराधरेन्द्रनन्दिनीकुचाग्रचित्रपत्रक- -प्रकल्पनैकशिल्पिनि त्रिलोचने रतिर्मम॥। ७॥ karālabhālapaṭṭikādhagaddhagaddhagajjvala- ddhanañjayāhutīkṛtapracaṇḍapañcasāyake | dharādharendranandinīkucāgracitrapatraka- -prakalpanaikaśilpini trilocane ratirmama ||| 7||

May I find pleasure in Trilocana, Who offered the five great-arrows (of Kāmadeva) to the blazing and chattering fire of the plate-like forehead, and Who is the sole-artist placing variegated artistic lines on the breasts of the daughter of Himālaya (Pārvatī).[7]

नवीनमेघमण्डली निरुद्धदुर्धरस्फुरत्‌- कुहूनिशीथिनीतमः प्रबन्धबद्धकन्धरः। निलिम्पनिर्झरीधरस्तनोतु कृत्तिसिन्धुरः कलानिधानबन्धुरः श्रियं जगद्धुरंधरः॥ ८॥ navīnameghamaṇḍalī niruddhadurdharasphurat- kuhūniśīthinītamaḥ prabandhabaddhakandharaḥ | nilimpanirjharīdharastanotu kṛttisindhuraḥ kalānidhānabandhuraḥ śriyaṁ jagaddhuraṁdharaḥ || 8||

May Śiva — Whose cord-tied neck is dark like a night with shining-moon obstructed by a group of harsh and new clouds, Who holds the River Gańgā, Whose cloth is made of elephant-skin, Who has a curved and crescent moon placed at the forehead, and Who bears the universe — expand [my] wealth.[8]

प्रफुल्लनीलपङ्कजप्रपञ्चकालिमप्रभा- -वलम्बिकण्ठकन्दलीरुचिप्रबद्धकन्धरम्‌। स्मरच्छिदं पुरच्छिदं भवच्छिदं मखच्छिदं गजच्छिदांधकछिदं तमंतकच्छिदं भजे॥ ९॥ praphullanīlapaṅkajaprapañcakālimaprabhā- -valambikaṇṭhakandalīruciprabaddhakandharam | smaracchidaṁ puracchidaṁ bhavacchidaṁ makhacchidaṁ gajacchidāṁdhakachidaṁ tamaṁtakacchidaṁ bhaje || 9||

I adore Śiva, Who supports the dark glow of blooming blue lotus series at around the girdle of His neck, Who cuts-off Smara (Kāmadeva), Who cuts-off Pura, Who cuts-off the mundane existence, Who cuts-off the sacrifice (of Dakṣa), Who cuts-off the demon Gaja, Who cuts-off Andhaka, and Who cuts-off Yama (death).[9]

अखर्वअगर्वसर्वमङ्गलाकलाकदंबमञ्जरी रसप्रवाहमाधुरी विजृंभणामधुव्रतम्‌। स्मरान्तकं पुरान्तकं भवान्तकं मखान्तकं गजान्तकान्धकान्तकं तमन्तकान्तकं भजे॥ १०॥ akharva(agarva)sarvamaṅgalākalākadaṁbamañjarī rasapravāhamādhurī vijṛṁbhaṇāmadhuvratam | smarāntakaṁ purāntakaṁ bhavāntakaṁ makhāntakaṁ gajāntakāndhakāntakaṁ tamantakāntakaṁ bhaje || 10||

I adore Śiva, Who only eats the sweet-flow of nectar from the beautiful flowers of Kadamba-trees which are the abode of all important auspicious qualities, Who destroys Smara (Kāmadeva), Who destroys Pura, Who destroys the mundane existence, Who destroys the sacrifice (of Dakṣa), Who destroys the demon Gaja, Who destroys Andhaka, and Who destroys Yama (death).[10]

जयत्वदभ्रविभ्रमभ्रमद्भुजङ्गमश्वस- -द्विनिर्गमत्क्रमस्फुरत्करालभालहव्यवाट्‌। धिमिद्धिमिद्धिमिध्वनन्मृदङ्गतुङ्गमङ्गल ध्वनिक्रमप्रवर्तित प्रचण्डताण्डवः शिवः॥ ११॥ jayatvadabhravibhramabhramadbhujaṅgamaśvasa- -dvinirgamatkramasphuratkarālabhālahavyavāṭ | dhimiddhimiddhimidhvananmṛdaṅgatuṅgamaṅgala dhvanikramapravartita pracaṇḍatāṇḍavaḥ śivaḥ || 11||

May Śiva, Whose dreadful forehead has oblations of plentiful, turbulent and wandering snake-hisses — first coming out and then sparking, Whose fierce tāṇḍava-dance is set in motion by the sound-series of the auspicious and best-drum (ḍamaru) — which is sounding with ‘dhimit-dhimit’ sounds, be victorious.[11]

दृषद्विचित्रतल्पयोर्भुजङ्गमौक्तिकस्रजोर्- -गरिष्ठरत्नलोष्ठयोः सुहृद्विपक्शपक्शयोः। तृष्णारविन्दचक्शुषोः प्रजामहीमहेन्द्रयोः समप्रवृतिकः समं प्रवर्तयन्मनः कदा सदाशिवं भजे॥ १२॥ dṛṣadvicitratalpayorbhujaṅgamauktikasrajor- -gariṣṭharatnaloṣṭhayoḥ suhṛdvipakśapakśayoḥ | tṛṣṇāravindacakśuṣoḥ prajāmahīmahendrayoḥ samapravṛtikaḥ (samaṁ pravartayanmanaḥ) kadā sadāśivaṁ bhaje || 12||

When will I adore Sadāśiva with an equal vision towards varied ways of the world, a snake or a pearl-garland, royal-gems or a lump of dirt, friend or enemy sides, a grass-eyed or a lotus-eyed person, and common men or the king.[12]

कदा निलिम्पनिर्झरीनिकुञ्जकोटरे वसन्‌ विमुक्तदुर्मतिः सदा शिरः स्थमञ्जलिं वहन्‌। विमुक्तलोललोचनो ललामभाललग्नकः शिवेति मंत्रमुच्चरन्‌ कदा सुखी भवाम्यहम्‌॥ १३॥ kadā nilimpanirjharīnikuñjakoṭare vasan vimuktadurmatiḥ sadā śiraḥ sthamañjaliṁ vahan | vimuktalolalocano lalāmabhālalagnakaḥ śiveti maṁtramuccaran kadā sukhī bhavāmyaham || 13||

Living in the hollow of a tree in the thickets of River Gańgā, always free from ill-thinking, bearing añjali at the forehead, free from lustful eyes, and forehead and head bonded, when will I become content while reciting the mantra ‘‘Śiva?’’[13]

इदम्‌ हि नित्यमेवमुक्तमुत्तमोत्तमं स्तवं पठन्स्मरन्ब्रुवन्नरो विशुद्धिमेतिसंततम्‌। हरे गुरौ सुभक्तिमाशु याति नान्यथा गतिं विमोहनं हि देहिनां सुशङ्करस्य चिंतनम्‌॥ १४॥ idam hi nityamevamuktamuttamottamaṁ stavaṁ paṭhansmaranbruvannaro viśuddhimetisaṁtatam | hare gurau subhaktimāśu yāti nānyathā gatiṁ vimohanaṁ hi dehināṁ suśaṅkarasya ciṁtanam || 14||

Reading, remembering, and reciting this eternal, having spoken thus, and the best among best eulogy indeed incessantly leads to purity. In preceptor Hara (Śiva) immediately the state of complete devotion is achieved; no other option is there. Just the thought of Śiva (Śańkara) is enough for the people.[14]

पूजावसानसमये दशवक्त्रगीतं यः शंभुपूजनपरं पठति प्रदोषे। तस्य स्थिरां रथगजेन्द्रतुरङ्गयुक्तां लक्श्मीं सदैव सुमुखिं प्रददाति शंभुः॥ १५॥ pūjāvasānasamaye daśavaktragītaṁ yaḥ śaṁbhupūjanaparaṁ paṭhati pradoṣe | tasya sthirāṁ rathagajendraturaṅgayuktāṁ lakśmīṁ sadaiva sumukhiṁ pradadāti śaṁbhuḥ || 15||

At the time of prayer-completion, that who reads this song by Daśavaktra (Rāvaṇa) after the prayer of Śambhu — Śambhu gives him stable wealth including chariots, elephants and horses, and beautiful face.[15]

॥ इति श्रीरावणविरचितं शिवताण्डवस्तोत्रं संपूर्णम्‌॥ || iti śrīrāvaṇaviracitaṁ śivatāṇḍavastotraṁ saṁpūrṇam||



Thus ends the Siva-Tandava Stotra written by Ravana. |

Shiva Tandava Stotra
source

||सार्थशिवताण्डवस्तोत्रम् ||

               ||श्रीगणेशाय नमः ||

जटाटवीगलज्जलप्रवाहपावितस्थले

matted hair-thick as forest-water-flow-consecrated-area 

      गलेऽवलम्ब्य लम्बितां भुजङ्गतुङ्गमालिकाम् |

      in the throat-stuck-hanging-snake-lofty-garland 

डमड्डमड्डमड्डमन्निनादवड्डमर्वयं

damat-damat-damat-damat-having sound-drum-this 

      चकार चण्डताण्डवं तनोतु नः शिवः शिवम् ||१||

      did-fierce-Tandava-may he shower-on us-Shiva-auspiciousness 

With his neck, consecrated by the flow of water flowing from the 

thick forest-like locks of hair, and on the neck, where the lofty snake 

is hanging garland, and the Damaru drum making the sound of 

Damat Damat Damat Damat, Lord Shiva did the auspicious dance of 

Tandava and may He shower prosperity on us all. 

जटाकटाहसंभ्रमभ्रमन्निलिम्पनिर्झरी- 

matted hair-a well-agitation-moving-celestial river 

     - विलोलवीचिवल्लरीविराजमानमूर्धनि |

      agitating-waves-rows-glorified-head 

धगद्धगद्धगज्ज्वलल्ललाटपट्टपावके

Dhagat dhagat dhagat-flaming-forehead-flat area-fire 

      किशोरचन्द्रशेखरे रतिः प्रतिक्षणं मम ||२||

      baby-moon-crest jewel-love-every moment-for me 

I have a very deep interest in Lord Shiva, whose head is glorified by 

the rows of moving waves of the celestial river Ganga, agitating in 

the deep well of his hair-locks, and who has the brilliant fire flaming 

on the surface of his forehead, and who has the crescent moon as a 

jewel on his head. 

धराधरेन्द्रनंदिनीविलासबन्धुबन्धुर

King of mountains-daughter-sportive-kith-beautiful- 

      स्फुरद्दिगन्तसन्ततिप्रमोदमानमानसे |

      glorious-horizon-all living beings-rejoicing-mind 

कृपाकटाक्षधोरणीनिरुद्धदुर्धरापदि

compassion-look-continuous flow-obstructed-hardships 

      क्वचिद्दिगम्बरे( क्वचिच्चिदंबरे) मनो विनोदमेतु वस्तुनि ||३||

      some time-in the omnipresent-mind-pleasure-may seek-in a thing 

May my mind seek happiness in the Lord Shiva, in whose mind all the 

living beings of the glorious universe exist, who is the sportive 

companion of Parvati (daughter of the mountain king), who controls 

invincible hardships with the flow of his compassionate look, who is 

all-persuasive (the directions are his clothes). 

लताभुजङ्गपिङ्गलस्फुरत्फणामणिप्रभा

creeping-snake-reddish brown-shining-hood-gem-luster- 

      कदम्बकुङ्कुमद्रवप्रलिप्तदिग्वधूमुखे |

      variegated-red dye-melting-applied-directions-beloved-face 

मदान्धसिन्धुरस्फुरत्त्वगुत्तरीयमेदुरे

intoxicated-elephant-glittering-skin-upper garment-covered 

      मनो विनोदमद्भुतं बिभर्तु भूतभर्तरि ||४||

      mind-pleasure-wonderful-may it seek-in him who supports all life 

May I seek wonderful pleasure in Lord Shiva, who is supporter 

of all life, who with his creeping snake with reddish brown hood and 

with the luster of his gem on it spreading out variegated colors on the 

beautiful faces of the maidens of directions, who is covered with a 

glittering upper garment made of the skin of a huge intoxicated 

elephant. 

सहस्रलोचनप्रभृत्यशेषलेखशेखर

Indra/Vishnu-and others-all-lined up-heads- 

      प्रसूनधूलिधोरणी विधूसराङ्घ्रिपीठभूः |

      flower-dust-force-grayed-feet-seat 

भुजङ्गराजमालया निबद्धजाटजूटक

snake-red-garland (with) tied-locked hair 

      श्रियै चिराय जायतां चकोरबन्धुशेखरः ||५||

      for the prosperity-for a long time-may he be-Cakora bird-relative-on head 

May Lord Shiva give us prosperity, who has the moon (relative of the 

Cakora bird) as his head-jewel, whose hair is tied by the red snake- 

garland, whose foot-stool is grayed by the flow of dust from the  

flowers from the rows of heads of all the Gods, Indra/Vishnu and others. 

ललाटचत्वरज्वलद्धनञ्जयस्फुलिङ्गभा- 

forehead-flat area-flaming-fire-sparks-luster 

     - निपीतपञ्चसायकं नमन्निलिम्पनायकम् |

     devoured-God of Love-bowing-Gods-leader 

सुधामयूखलेखया विराजमानशेखरं

cool-rayed-crescent-beautiful-head 

      महाकपालिसम्पदेशिरोजटालमस्तु नः  ||६||

      for the Siddhi-prosperity-head-locked hair-may it be-to us 

May we get the wealth of Siddhis from Shiva's locks of hair, which 

devoured the God of Love with the sparks of the fire flaming in His 

forehead, who is bowed by all the celestial leaders, who is beautiful 

with a crescent moon 

करालभालपट्टिकाधगद्धगद्धगज्ज्वल- 

dreadful-forehead-flat area-dhagat-dhagat-flaming 

      द्धनञ्जयाहुतीकृतप्रचण्डपञ्चसायके |

      fire-offered-powerful-God of Love 

धराधरेन्द्रनन्दिनीकुचाग्रचित्रपत्रक- 

king of mountains-daughter-breast-tip-colorful-decorative lines 

     - प्रकल्पनैकशिल्पिनि त्रिलोचने रतिर्मम |||७||

     drawing-sole-artist - in the three-eyed -deep interest-mine 

My interest is in Lord Shiva, who has three eyes, who has offered the 

powerful God of Love into the fire, flaming Dhagad Dhagad on the 

flat surface of his forehead who is the sole expert artist of drawing 

decorative lines on the tips of breasts of Parvati, the daughter of 

the mountain king. 

नवीनमेघमण्डली निरुद्धदुर्धरस्फुरत्- 

new-cloud-circle - obstructed-harsh-striking- 

      कुहूनिशीथिनीतमः प्रबन्धबद्धकन्धरः |

      new moon-midnight-darkness-tightly-tied-neck 

निलिम्पनिर्झरीधरस्तनोतु कृत्तिसिन्धुरः

celestial-river-wearing-may he bless-skin-red 

      कलानिधानबन्धुरः श्रियं जगद्धुरंधरः ||८||

      moon-lovely-prosperity-universe-bearer of the burden 

May Lord Shiva give us prosperity, who bears the burden of this 

universe, who is lovely with the moon, who is red wearing the skin, 

who has the celestial river Ganga, whose neck is dark as midnight 

of new moon night covered by many layers of clouds. 

प्रफुल्लनीलपङ्कजप्रपञ्चकालिमप्रभा- 

well-opened-blue-lotus-universe-darkness-luster 

     - वलम्बिकण्ठकन्दलीरुचिप्रबद्धकन्धरम् |

     hanging-inside-temple-luster-tied-neck 

स्मरच्छिदं पुरच्छिदं भवच्छिदं मखच्छिदं

Manmatha-killer-city-destroyer-mundane life -destroyer-sacrifice destroyer 

      गजच्छिदांधकच्छिदं तमंतकच्छिदं भजे ||९||

      elephant-killer-demon-killer-him-destroyer of Lord Yama-I worship 

I pray to Lord Shiva, whose neck is tied with the luster of the temples 

hanging on the neck with the glory of the fully-bloomed blue lotuses 

which looked like the blackness (sins) of the universe, who is the 

killer of Manmatha, who destroyed Tripuras, who destroyed the 

bonds of worldly life, who destroyed the sacrifice, who destroyed the 

demon Andhaka, the destroyer of the elephants, and who controlled 

the God of death, Yama. 

अखर्व( अगर्व) सर्वमङ्गलाकलाकदंबमञ्जरी

great-all-auspicious-art-variegated-bunch- 

      रसप्रवाहमाधुरी विजृंभणामधुव्रतम् |

      enjoyment-flow-sweetness-flaring up-bees 

स्मरान्तकं पुरान्तकं भवान्तकं मखान्तकं

Manmatha-destroyer-city-destroyer-worldly bond-destroyer -sacrifice-destroyer 

      गजान्तकान्धकान्तकं तमन्तकान्तकं भजे ||१०||

      elephant-killer-Andhaka-demon-killer-him-Yama-controller-I worship 

I pray to Lord Shiva, who has bees flying all over because of the sweet 

honey from the beautiful bunch of auspicious Kadamba flowers, who 

is the killer of Manmatha, who destroyed Tripuras, who destroyed the 

bonds of worldly life, who destroyed the sacrifice, who destroyed the 

demon Andhaka, the killer of the elephants, and who controlled the 

God of death, Yama. 

जयत्वदभ्रविभ्रमभ्रमद्भुजङ्गमश्वस- 

victorious-foot-sky-whirling-roaming-snake-breath- 

     - द्विनिर्गमत्क्रमस्फुरत्करालभालहव्यवाट् |

     coming out-shaking-evident-dreadful-forehead-fire 

धिमिद्धिमिद्धिमिध्वनन्मृदङ्गतुङ्गमङ्गल

Dhimid-dhimid-dhimid-sounding-drum-high-auspicious- 

     ध्वनिक्रमप्रवर्तित प्रचण्डताण्डवः शिवः ||११||

     sound-series-caused-fierce-Tandava dance-Shiva 

Lord Shiva, whose dance of Tandava is in tune with the series of loud 

sounds of drum making Dhimid Dhimid sounds, who has the fire 

on the great forehead, the fire that is spreading out because of the 

breath of the snake wandering in whirling motion in the glorious sky. 

स्पृषद्विचित्रतल्पयोर्भुजङ्गमौक्तिकस्रजोर्- 

touching-varied-ways-snake-embodied-garland 

     - गरिष्ठरत्नलोष्ठयोः सुहृद्विपक्षपक्षयोः |

     most precious-gems-brilliance-friends-enemies-two wings 

तृष्णारविन्दचक्षुषोः प्रजामहीमहेन्द्रयोः

grass-lotus-eyes people and the great emperor 

     समप्रवृत्तिकः ( समं प्रवर्तयन्मनः) कदा सदाशिवं भजे ||१२||

     equal-behaviour-always-Lord Shiva-worship-I 

When will I worship Lord Sadasiva (eternally auspicious) God, with 

equal vision towards the people and an emperor, and a blade of grass 

and lotus-like eye, towards both friends and enemies, towards the 

valuable gem and some lump of dirt, towards a snake and a garland 

and towards varied ways of the world 

कदा निलिम्पनिर्झरीनिकुञ्जकोटरे वसन्

when-celestial river-bush-hollow place(in)-living 

     विमुक्तदुर्मतिः सदा शिरः स्थमञ्जलिं वहन् |

     released-bad mind-always-on the head-folded hands- 

विमुक्तलोललोचनो ललामभाललग्नकः

agitation-shaking-eyes-the best-forehead-interested 

     शिवेति मंत्रमुच्चरन् कदा सुखी भवाम्यहम् ||१३||

     "Shiva" -mantra-uttering-when-happy-will-be-I 

When will I be happy, living in the hollow place near the celestial 

river, Ganga, carrying the folded hands on my head all the time, with 

my bad thinking washed away, and uttering the mantra of Lord Shiva 

and devoted in the God with glorious forehead with vibrating eyes. 

इदम् हि नित्यमेवमुक्तमुत्तमोत्तमं स्तवं

This-indeed-daily-thus-said-the best of the best-stotra 

     पठन्स्मरन्ब्रुवन्नरो विशुद्धिमेतिसंततम् |

     reading-remembering-saying-a person-sanctity-gets-always 

हरे गुरौ सुभक्तिमाशु याति नान्यथा गतिं

in Shiva-in Guru-deep devotion-quickly-gets-no-other-way 

     विमोहनं हि देहिनां सुशङ्करस्य चिंतनम् ||१४||

     removal of delusion-indeed-for the people-blessed Shiva's thought 

Whoever reads, remembers and says this best stotra as it is said here, 

gets purified for ever, and obtains devotion in the great Guru Shiva. 

For this devotion, there is no other way. Just the mere thought of 

Lord Shiva indeed removes the delusion. 

पूजावसानसमये दशवक्त्रगीतं

worship-end-time-Ravana-sung 

     यः शंभुपूजनपरं पठति प्रदोषे |

     who-Shiva-worship-dedicated-reads-early in the evening, after sunset

तस्य स्थिरां रथगजेन्द्रतुरङ्गयुक्तां

to him-stable-chariot-elephant-horse-having 

     लक्ष्मीं सदैव  सुमुखिं प्रददाति शंभुः ||१५||

     Lakshmi-always-definitely-favourable-gives-Shiva 

In the evening, after sunset, at the end of Puja, whoever utters this

stotra dedicated to the worship of Shiva, Lord Shiva blessed him with very 

stable Lakshmi (prosperity) with all the richness of chariots, elephants 

and horses. 

इति श्रीरावण- कृतम्

thus sri-Ravana-done 

शिव- ताण्डव- स्तोत्रम्

Shiva-tandava-stotra 

     सम्पूर्णम्

     ends. 

Thus ends the Shiva-Tandava Stotra written by Ravana. 

  

The word-meanings and translation have been kindly provided by 

Dr. Sarasvati Mohan (samskrt@aol.com) and her students at Samskrit 

Academy, San Jose CA, USA. She teaches samskrit in the Bay area.

The typing of these was done by SArada kALiSeTTy 

(skaliset@pcocd2.intel.com).

Shiva Mahimna Stotra

Shiva Mahimna Stotra.

source

गजाननं भूतगणाधिसेवितं कपित्थजम्बूफलचारुभक्षणम्।

उमासुतं शोकविनाशकारकं नमामि विघ्नेश्वरपादपङ्कजम्॥
Gajānanaṁ bhūtagaṇādisevitaṁ kapitthajambūphalacārubhakṣanam/
Umāsutaṁ śokavināśakārakaṁ namāmi vighneśvarapādapaṅkajam//

I bow (namāmi) to the lotus-feet (pādapankajam) of the Lord (īśvará) (who removes) obstacles (vighna) (and) brings about (kārakam) the destruction (vināśa) of (all) sorrows (śoká), who is the elephant-faced (gaja-ānanam) son (sutam) of Úmā—Śivá's wife (úmā), who is served (sevitam) by the (Śivá's) hosts (ganá) of spirits and ghosts (bhūtá), etc. (ādi) and who beautifully (chāru) eats (bhakshayam) wood apples (kapittha phala) and rose apples (jambūphala).

श्रीपुष्पदन्त उवाच महिम्नः पारं ते परमविदुषो यद्यसदृशी स्तुतिर्ब्रह्मादीनामपि तदवसन्नास्त्वयि गिरः।
अथावाच्यः सर्वः स्वमतिपरिणामावधि गृणन् ममाप्येषः स्तोत्रे हर निरपवादः परिकरः॥१॥

Mahimnah pāram te paramavidusho yadyasadrśī stutirbrahmādīnāmapi tadavasannāstvayi girah/
Athāvācyah sarvah svamatiparināmāvadhi gunan mamāpyesham stotre hara nirapavādah parikarah//1//

If (yádi) the praise (stuti) (performed) by someone who does not know (avidusa) at all (param) the limits or extension (pāram) of Your (te) greatness (mahimnaḥ) is improper (asadṛśī); so (tád) even (ápi) the invocations in praise (girah) of You (tváyi) (uttered) by Brahmā (brahmā), etc. --ādi-- (ādīnām) (would have) declined and decayed (avasannāḥ). Moreover (átha), (if) everyone (sárvaḥ) who extols (You) (gunan) according (avadhí) to the development (pariṇāma) of their own (svá) intelligence (matí) cannot be blamed or reproached (avācyaḥ), (therefore,) oh Hara Shiv(hara), this (etat) "Parikara" --a long series of epithets or adjectives-- (in honor of You) (parikarah) (written) by me (máma) in the hymn (stotre) cannot be censored (nirapavāda) either (ápi)//1//

अतीतः पन्थानं तव च महिमा वाङ्मानसयोरतद्व्यावृत्त्या यं चकितमभिधत्ते श्रुतिरपि।
स कस्य स्तोतव्यः कतिविधगुणः कस्य विषयः पदे त्वर्वाचीने पतति न मनः कस्य न वचः॥२॥
Atīta panthānah tava ca mahimā vānmānasayoratadvyāvṛttyā yaṁ cakitamabhidhatte śrutirapi/
Sa kasya stotavyah katividhaguna kasya visaya pade tvarvācīne patati na manas kasya na vach//2//

Your (táva) greatness (mahimā) is certainly (cha) beyond (atīta) the reach (panthānam) of speech (vāk) and mind—mānasa-- (mānasayo). Even (ápi) the Śrúti—this term is usually synonymous with "Vedas", although it should be only used to designate the Mántra and Brāhmaṇa portion of the aforesaid Veda-s-- (śrútiḥ) tremblingly (chakitam) describes (abhidhatte) that (greatness) (yam), to the exclusion of (any other appellatives) (vyāvṛttyā), (as) "not that" (atad). (So,) by whom (kasya) (is) He—Śivá-- (sá) (going) to be praised (stotavya)? How many kinds (katividha) of qualities (guná) (does Śivá have?) By whom (kasya) (is Śivá going) to be perceived (viṣayaḥ)? However (tú), (where is that person) whose (kasya) mind (mánas) (and) speech (vacah) do not (ná... ná) fall (patati) at the state or condition (pade) that (You) enter afterwards (arvācīne)?//2//

मधुस्फीता वाचः परमममृतं निर्मितवतस्तव ब्रह्मन्किं वागपि सुरगुरोर्विस्मयपदम्।
मम त्वेनां वाणीं गुणकथनपुण्येन भवतः पुनामीत्यर्थेऽस्मिन् पुरमथन बुद्धिर्व्यवसिता॥३॥
Madhusphītā vācaḥ paramamamṛtaṁ nirmitavatastava brahmankiṁ vāgapi suragurorvismayapadam/
Mama tvenāṁ vāṇīṁ guṇakathanapuṇyena bhavataḥ punāmītyarthe'smin puramathana buddhirvyavasitā//3//

Oh Bráhma—the Absolute-- (bráhman)!, is it (kim) surprising (vismayapadam) that even (ápi) the gurú—preceptor-- (guroḥ) of the gods (sura) --i.e. "Bṛhaspati"-- (had uttered) word(s) (vāk) (in praise) of You (táva), who are the author—nirmitavān-- (nirmitavataḥ) of the Supreme (paramám) Nectar (amṛtam) --i.e. "the Veda-s"-- which consists of words (vācaḥ) abounding (sphītāḥ) in the honey (of knowledge) (mádhu)? "I purify (punāmi) my (máma... enām) speech (vāṇīm) indeed (tú) by means of the meritorious act (puṇyena) of describing (kathana) Your (bhavataḥ) qualities or attributes (guṇá)"... for this purpose (ityarthe), (my) intellect (buddhiḥ) has resolutely undertaken (vyavasitā) this (task) (asmin), oh Destroyer (mathana) of the (three) cities (pura)! --i.e. Śivá is called "puramathana" because He destroyed the three cities belonging to the three sons of the demon known as Tāraka--//3//

तवैश्वर्यं यत्तज्जगदुदयरक्षाप्रलयकृत्त्रयीवस्तु व्यस्तं तिसृषु गुणभिन्नासु तनुषु।
अभव्यानामस्मिन् वरद रमणीयामरमणीं विहन्तुं व्याक्रोशीं विदधत इहैके जडधियः॥४॥
Tavaiśvaryaṁ yattajjagadudayarakṣāpralayakṛttrayīvastu vyastaṁ tisṛṣu guṇabhinnāsu tanuṣu/
Abhavyānāmasmin varada ramaṇīyāmaramaṇīṁ vihantuṁ vyākrośīṁ vidadhata ihaike jaḍadhiyaḥ//4//

Your (táva) Sovereignty or Lordship (aiśvaryam) which (yád-tád) (is composed of) (1) "that which brings about (kṛt) manifestation (udayá) of the world (jágat)" --i.e. "Brahmā"--, (2) "that which brings about (kṛt) protection (rakṣā) of the world (jágat)" --i.e. "Víṣṇu"--, (3) "that which brings about (kṛt) reabsorption (pralaya) of the world (jágat)" --i.e. "Rudrá"--, has a three-fold (trayī) essence (vastu) that is separated or arranged (in the Veda-s) (vyastam) according to the triple (tisṛṣu) body or form (tanuṣu) consisting of the different (bhinnāsu) Guṇá-s—qualities of "Prakṛti"-- (guṇá). Oh grantor (da) of boons (vará)!, in this world (ihá), some (eke) stupid-minded people (jaḍadhiyaḥ) create (vidadhate) reviling (vyākrośīm) and unpleasant (aramaṇīm) (arguments) to be (only) enjoyed (ramaṇīyām) by those who are impious and profane (abhavyānām) regarding this (asmin) --i.e. "regarding Śivá's Sovereignty or Lordship"--//4//

किमीहः किंकायः स खलु किमुपायस्त्रिभुवनं किमाधारो धाता सृजति किमुपादान इति च।
अतर्क्यैश्वर्ये त्वय्यनवसरदुःस्थो हतधियः कुतर्कोऽयं कांश्चिन्मुखरयति मोहाय जगतः॥५॥
Kimīhaḥ kiṅkāyaḥ sa khalu kimupāyastribhuvanaṁ kimādhāro dhātā sṛjati kimupādāna iti ca/
Atarkyaiśvarye tvayyanavasaraduḥstho hatadhiyaḥ kutarko'yaṁ kāṁścinmukharayati mohāya jagataḥ//5//

"What (kim) desire (īhaḥ) (does) He (fulfill) (sáḥ khálu)?; what (kim) body (kāyaḥ) (does) He (take) (sáḥ khálu)?; (and) what (kim) means (upāyaḥ), support (ādhāraḥ) and material (upadānaḥ) (does) the Creator (dhātā) (use for) manifesting (sṛjati) the three (trí) worlds (bhúvanam... iti ca)?", --"iti" stands for inverted commas and "ca" is a mere expletive here--. This (ayám) fallacious way of arguing (kutarkaḥ), which is (also) unwise (duḥsthaḥ) and inopportune (anavasara), about You (tváyi) and (Your) Sovereignty or Lordship (aiśvarye) that surpasses thought and reasoning (atarkya), (comes) from a confounded person (hatadhiyaḥ). (This very fallacious way of arguing) causes some people (kān-cid) to speak (resonantly) (mukharayati) (only) for the world (jagataḥ) to lose consciousness and fall prey to delusion (mohāya)//5//

अजन्मानो लोकाः किमवयववन्तोऽपि जगतामधिष्टातारं किं भ्वविधिरनादृत्य भवति।
अनीशो वा कुर्याद्भुवनजनने कः परिकरो यतो मन्दास्त्वां प्रत्यमरवर संशेरत इमे॥६॥
Ajanmāno lokāḥ kimavayavavanto'pi jagatāmadhiṣṭhātāraṁ kiṁ bhavavidhiranādṛtya bhavati/
Anīśo vā kuryādbhuvanajanane kaḥ parikaro yato mandāstvāṁ pratyamaravara saṁśerata ime//6//

"Do (kim) the worlds (lokāḥ) (exist) without any origin (ajanmānaḥ), even though (ápi) they consist of parts or portions (avayavavantaḥ)? Is there (kim... bhávati) creation (vidhiḥ) of the worlds (bhavá) regardless (anādṛtya) of (the existence) of someone presiding (adhiṣṭhātāram) over the (above-mentioned) worlds (jagatām)? Or (vā), (if) there is no Lord (anīśaḥ), what (káḥ) attendant or assistant (parikaraḥ) would give aid (kuryāt) in manifesting (janane) the worlds (bhúvana)?" By basing (their ideas) on that (kind of reasoning) (yátaḥ), oh You, who are the most excellent (vará) among the gods (amara)!, these (ime) dull-witted and silly people (mandāḥ) raise doubts (saṁśerate) about You (tvāṁ práti)//6//

त्रयी साङ्ख्यं योगः पशुपतिमतं वैष्णवमिति प्रभिन्ने प्रस्थाने परमिदमदः पथ्यमिति च।
रुचीरां वैचित्र्यादृजुकुटिलनानापथजुषां नृणामेको गम्यस्त्वमसि पयसामर्णव इव॥७॥
Trayī sāṅkhyaṁ yogaḥ paśupatimataṁ vaiṣṇavamiti prabhinne prasthāne paramidamadaḥ pathyamiti ca/
Rucīnāṁ vaicitryādṛjukuṭilanānāpathajuṣāṁ nṛṇāmeko gamyastvamasi payasāmarṇava iva//7//

"The three Veda-s (trayī), Sānkhya (sānkhyam), Yóga (yóga), the doctrine (matám) of Paśupati (paśupati) --i.e. the Śaiva doctrine-- (and) the Vaishnava (doctrine) --pertaining to Lord Víshnu-- (vaishnavam iti)"; in (these) different (prabhinne) system(s) (prasthāne) (there are) thus (iti cha) this (idám) and that (adás) way (pathyam) toward the Highest (State) (param) --i.e. there are various ways of realizing the Supreme Self or Śhivá. For the men (nrunām) who are devoted (jusham) to multiple (nānā) paths (patha), straight and crooked ones (vrjú-kutila), in accordance with the variety (vaicitryāt) of their appetites (rucīnām), You (tvám) are (asi) the only (ékaḥ) goal to be attained (gamyat), just as (iva) the ocean (is) (árṇavaḥ) with regard to the waters (payasām) --i.e. the water of rivers, rain, etc. ultimately flows into ocean--//7//

महोक्षः खट्वाङ्गं परशुरजिनं भस्म फणिनः कपालं चेतीयत्तव वरद तन्त्रोपकरणम्।
सुरास्तां तामृद्धिं दधति तु भवद्भ्रप्रणिहितां न हि स्वात्मारामं विषयमृगतृष्णा भ्रमयति॥८॥
Mahokṣaḥ khaṭvāṅgaṁ paraśurajinaṁ bhasma phaṇinaḥ kapālaṁ cetīyattava varada tantropakaraṇam/
Surāstāṁ tāmṛddhiṁ dadhati tu bhavadbhrapraṇihitāṁ na hi svātmārāmaṁ viṣayamṛgatṛṣṇā bhramayati//8//

"A large (mahā) bull (uksha), a staff shaped like the foot of a bedstead i.e. a staff with a skull at the top (Khatwang|khatvāngam), a hatchet (paraśú), the hairy skin of a tiger (ajínam), ashes (bhasma), hooded cobras (phaninah) and (cha) a skull (kapālam... iti) --iti indicates inverted commas--"; only those things (íyat) are Your (táva) main and characteristic (tántra) implements (upakaranam), oh Grantor (da) of boons (vará)! Still (tú), the gods (surās) take hold (dádhati) of various (tām tām) "rddhi(s)" --i.e. prosperity, wealth, success, etc.-- (rddhim), (which are produced) by Your (bhavat) (mere) concentrating (pranihitām) on (the space between) the eyebrows (bhra). Undoubtedly (hí), the mirage (mrgatrashnā) of the objects (vishaya) does not (ná) mislead(bhramayati) someone taking pleasure (ārāmam) in his own (svá) Self (ātma)//8//

ध्रुवं कश्चित् सर्वं सकलमपरस्त्वध्रुवमिदं परो ध्रौव्याध्रौव्ये जगति गदति व्यस्तविषये।
समस्तेऽप्येतस्मिन् पुरमथन तैर्विस्मित इव स्तुवञ्जिह्रेमि त्वां न खलु ननु धृष्टा मुखरता॥९॥
Dhruvaṁ kashcit sarvaṁ sakalamaparastvadhruvamidaṁ paro dhrauvyādhrauvye jagati gadati vyastaviṣaye/
Samaste'pyetasmin puramathana tairvismita iva stuvañjihremi tvāṁ na khalu nanu dhṛṣṭā mukharatā//9//

Some (kaścit) (state that) everything (sárvam) is eternal (dhruvám); however (tú), other(s) (aparaḥ) (say that) all (sakalam) this (idám) is not eternal (adhruvam). (In turn, even) other(s) (páraḥ) declare (gadati) in respect to this world (jagati) consisting of different (vyasta) objects and properties (viṣaye), that it is both eternal (dhrauvya) and ephemeral—adhrauvya-- (adhrauvye). Oh Destroyer (mathana) of the (three) cities (pura)!, surprised (vismitaḥ), as it were (iva), at those (viewpoints) (taiḥ) regarding all (samaste) this (Creation) (ápi etasmin), I am not ashamed (jihremi... ná) of praising (stuvan) You (tvām)... (my) talkativeness (mukharatā) (is) audacious (dhṛṣṭā) indeed (khálu nanú)!//9//

तवैश्वर्यं यत्नाद्यदुपरि विरिञ्चिर्हरिरधः परिच्छेत्तुं यातावनलमनलस्कन्धवपुषः।
ततो भक्तिश्रद्धाभरगुरुगृणद्भ्यां गिरिश यत्स्वयं तस्थे ताभ्यां तव किमनुवृत्तिर्न फलति॥१०॥
Tavaiśvaryaṁ yatnādyadupari viriñcirhariradhaḥ paricchetuṁ yātāvanalamanalaskandhavapuṣaḥ/
Tato bhaktiśraddhābharagurugṛṇadbhyāṁ girīśa yatsvayaṁ tasthe tābhyāṁ tava kimanuvṛttirna phalati//10//

Bráhmā—the Creator-- (viriñciḥ) from top (yád-upári) (and) Víṣṇu—the Preserver-- (háriḥ) from the bottom (adhás) proceeded (yātau) with effort (yatnāt) to define accurately (paricchettum) Your (táva) Sovereignty or Lordship (aiśvaryam) (when You took on) the form (vapuṣaḥ) of a fire (anala) column (skandhá); (but) it was not enough—i.e. they failed-- (analam). (Nevertheless,) afterwards (tátaḥ), (it was only) when both of them praise (Śivá) (gṛṇadbhyām) exceedingly (gurú) with (bhára) devotion (bhaktí) and faith (śraddhā), oh Girīśa—i.e. "Mountain-Lord", an epithet for Śivá-- (girí-īśá), that (yád) He—Śivá—presented (tasthe) His own (essential nature) (svayám) before them both (tābhyām). What (kim) respectful act (anuvṛttiḥ) in honor of You (táva) (like that one performed by Brahmā and Víṣṇu) is not (ultimately) fruitful (ná phalati)?//10//

अयत्नादापाद्य त्रिभुवनमवैरव्यतिकरं दशास्यो यद्बाहूनभृत रणकण्डूपरवशान्।
शिरःपद्मश्रेणीरचितचरणाम्भोरुहबलेः स्थिरायास्त्वद्भक्तेस्त्रिपुरहर विस्फूर्जितमिदम्॥११॥
Ayatnādāpādya tribhuvanamavairavyatikaraṁ daśāsyo yadbāhūnabhṛta raṇakaṇḍūparavaśān/
Śiraḥpadmaśreṇīracitacaraṇāmbhoruhabaleḥ sthirāyāstvadbhaktestripurahara visphūrjitamidam//11//

Having eliminated all hostile penetration—i.e. all enemies around—from the three worlds—lit. "having brought (āpādya) the three (trí) worlds (bhúvanam) to a condition without (a) any hostile (vaira) penetration (vyatikaram)"-- (āpādya tribhuvanam avairavyatikaram) effortlessly (ayatnāt), the ten-mouthed (demon) --"Rāvaṇa", the celebrated hostile to Rāmacandra-- (dáśa-āsyaḥ) had (abhṛta) his (yád) (twenty) arms (bāhūn) (still) ruled (paravaśān) by the desire—lit. "itching"-- (kaṇḍū) of fighting (ráṇa). (After that,) oh Destroyer (hara) of the three (trí) cities (pura)!, (Rāvaṇa) arranged (racita) the row (śreṇī) formed from (his ten) head-lotus (śirás-padma) as an offering—balí-- (baleḥ) before (Your) feet (cáraṇa) which are (as beautiful) as a lotus (ambhoruha). (He did so,) because of (his) firm (sthirāyāḥ) devotion (bhakteḥ) to You (tvat). This (act of surrender) (idám) occurred all of a sudden (visphūrjitam)//11//

अमुष्य त्वत्सेवासमधिगतसारं भुजवनं बलात्कैलासेऽपि त्वदधिवसतौ विक्रमयतः।
अलभ्या पातालेऽप्यलसचलिताङ्गुष्ठशिरसि प्रतिष्ठा त्वय्यासीद्ध्रुवमुपचितो मुह्यति खलः॥१२॥
Amusya tvatsevāsamadhigatasāraṁ bhujavanaṁ balātkailāse'pi tvadadhivasatau vikramayataḥ/

Alabhyā pātāle'pyalasacalitāṅguṣṭhaśirasi pratiṣṭhā tvayyāsīddhruvamupacito muhyati khalaḥ//12//

(Nonetheless,) for that (very demon) (amuṣya) there was not (alabhyā... āsīt) a resting-place (pratiṣṭhā) even (ápi) in the lowest hell—or else, "in the lower region"-- (pātāle) when (You) idly (alasá) moved (calitā) the tip—śirás-- (śirasi) of Your—táva-- (tváyi) great toe (aṅgúṣṭha) (because he) also (ápi) marched (vikramayataḥ) against Kailāsa (kailāse), Your (tvat) Abode—adhivasati-- (adhivasatau), (and attempted to seize it) by the power (balāt) of his (innumerable) arms (bhuja) resembling a forest (vánam), whose strength (sāram) had been obtained (samadhigatam) through service (sevā) of You (tvat). Certainly (dhruvám), the mischievous man (khalaḥ) becomes confused (múhyati) due to opulence (upacitaḥ)//12//

यदृद्धिं सुत्राम्णो वरद परमोच्चैरपि सतीमधश्चक्रे बाणः परिजनविधेयत्रिभुवनः।
न तच्चित्रं तस्मिन्वरिवसितरि त्वच्चरणयोर्न कस्या उन्नत्यै भवति शिरसस्त्वय्यवनतिः॥१३॥
Yadṛddhiṁ sutrāmṇo varada paramoccairapi satīmadhaścakre bāṇaḥ parijanavidheyatribhuvanaḥ/
Na taccitraṁ tasminvarivasitari tvaccaraṇayorna kasyā unnatyai bhavati śirasastvayyavanatiḥ//13//

Bāṇá (bāṇáḥ), who had turned the three (trí) worlds (bhúvanaḥ) into docile (vidheya) servants (parijana), (enjoyed) even (ápi) the wealth (ṛddhim) of Sutrāman—an epithet for Índra, heaven's lord, meaning "guarding or protecting well"-- (sutrāmṇaḥ), that is (satīm) highly (uccais) excellent (paramá), in the lower (adhás) realm (over which he ruled as a king) (cakre). It (tád) is not (ná) strange (really) (citrám), (because) that (demon king) (tasmin) worshipped (varivasitari) Your (tvat) feet (caraṇayoḥ). There is no (na kasyā... bhávati) prosperity—unnati-- (unnatyai) (out of reach of someone) bowing down (avanatiḥ) (his) head (śirasaḥ) to You (tváyi)//13//

अकाण्डब्रह्माण्डक्षयचकितदेवासुरकृपाविधेयस्यासीद्यस्त्रिनयन विषं संहृतवतः।
स कल्माषः कण्ठे तव न कुरुते न श्रियमहो विकारोऽपि श्लाघ्यो भुवनभयभङ्गव्यसनिनः॥१४॥
Akāṇḍabrahmāṇḍakṣayacakitadevāsurakṛpāvidheyasyāsīdyastrinayana viṣaṁ saṁhṛtavataḥ/

Sa kalmāṣaḥ kaṇṭhe tava na kurute na śriyamaho vikāro'pi ślāghyo bhuvanabhayabhaṅgavyasaninaḥ//14//

Oh three-eyed One (trinayana)!, that (sáḥ) (blue) stain (kalmāṣaḥ) in Your (táva) throat (kaṇṭhe), which (yaḥ) appeared (āsīt) because (You) retained (there) (saṁhṛtavataḥ) the poison (known as Kālakūṭa) (viṣam) when overcome (vidheyasya) by compassion (kṛpā) to gods (devá) and demons (ásura) who were frightened (cakita) of the unexpected (akāṇḍa) destruction (kṣaya) of the universe (brahmāṇḍa), certainly (ná... ná) embellishes (You) (kurute...śriyam). Ah (aho)!, even (ápi) the (above-mentioned) alteration in the bodily condition (vikāraḥ) of that (Supreme Deity) who is fond (vyasaninaḥ) to shatter (bhaṅga) the fear (bhayá) in the world (bhúvana) is praiseworthy (ślāghyaḥ)//14//

असिद्धार्था नैव क्वचिदपि सदेवासुरनरे निवर्तन्ते नित्यं जगति जयिनो यस्य विशिखाः।
स पश्यन्नीश त्वामितरसुरसाधारणमभूत्स्मरः स्मर्तव्यात्मा न हि वशिषु पथ्यः परिभवः॥१५॥
Asiddhārthā naiva kvacidapi sadevāsuranare nivartante nityaṁ jagati jayino yasya viśikhāḥ/

Sa paśyannīśa tvāmitarasurasādhāraṇamabhūtsmaraḥ smartavyātmā na hi vaśiṣu pathyaḥ paribhavaḥ//15//

Oh Lord (īśá)!, he—Kāmadeva or the god of love-- (sáḥ) whose (yasya) arrows (viśikhāḥ) are always (nítyam) victorious (jayinaḥ) and do not fail to hit the target (asiddha-arthāḥ... nivartante) anywhere (ná evá kvacid-api) in this world (jagati) formed (sa) from gods (devá), demons (ásura) (and) human beings—nára-- (nare), (simply) consider(ed) (paśyan) You (tvām) to be similar (sādhāraṇam) to a lower (ítara) god (sura), and (because of that) he became (abhūt) a remembrance (smaraḥ) living (only) in the memory (of men) (smartavya-ātmā). Undoubtedly (hí), an offense (paribhavaḥ) (given) to the self-controlled ones (vaśiṣu) does not (ná) lead to welfare (pathyaḥ)//15//

मही पादाघाताद्व्रजति सहसा संशयपदं पदं विष्णोर्भ्राम्यद्भुजपरिघरुग्णग्रहगणम्।
मुहुर्द्यौर्दौस्थ्यं यात्यनिभृतजटाताडिततटा जगद्रक्षायै त्वं नटसि ननु वामैव विभुता॥१६॥

Mahī pādāghātādvrajati sahasā saṁśayapadaṁ padaṁ viṣṇorbhrāmyadbhujaparigharugṇagrahagaṇam/
Muhurdyaurdausthyaṁ yātyanibhṛtajaṭātāḍitataṭā jagadrakṣāyai tvaṁ naṭasi nanu vāmaiva vibhutā//16//

On account of the blow (āghātāt) of (Your) feet (pāda), the earth (mahī) suddenly (sahasā) doubts (vrajati... saṁśaya-padam); (in fact, the entire) three worlds—lit. "the (three) steps of Víṣṇu-- (pādam viṣṇoḥ), which consist of multitude (gaṇám) of planets (gráha) shattered (rugṇá) by (Your) arms (bhuja) resembling iron bars (parigha), experience perplexity (bhrāmyat). All of a sudden (muhúr), the sky (dyaus) becomes (yāti) miserable (dausthyam) (inasmuch as its) sloping sides (taṭāḥ) are beaten (tāḍita) by (Your) undulant (anibhṛta) twisted locks of hair (jaṭā) (when) You (tvám) dances (naṭasi) for protecting (rakṣāyai) the world (jágat). Certainly (evá), (Your own) Power and Supremacy (vibhutā) (are) unfavorable (this time) (vāmā), no doubt about it (nanú)//16//

वियद्व्यापी तारागणगुणितफेनोद्गमरुचिः प्रवाहो वारां यः पृषतलघुदृष्टः शिरसि ते।
जगद्द्वीपाकारं जलधिवलयं तेन कृतमित्यनेनैवोन्नेयं धृतमहिम दिव्यं तव वपुः॥१७॥
Viyadvyāpī tārāgaṇaguṇitaphenodgamaruciḥ pravāho vārāṁ yaḥ pṛṣatalaghudṛṣṭaḥ śirasi te/
Jagaddvīpākāraṁ jaladhivalayaṁ tena kṛtamityanenaivonneyaṁ dhṛtamahima divyaṁ tava vapuḥ//17//

That (yaḥ) continuous flow (pravāhaḥ) of waters—this is an epithet for the heavenly river known as "Mandākinī"-- (vārām) which spreads (vyāpī) through the heaven (viyát), (and whose) beauty (rucíḥ) appearing (udgama) as foam (phéna) is intensified (guṇita) by multitude (gaṇá) of stars (tārā), is seen (dṛṣṭaḥ) (as) minute (laghú) (as) a drop of water (pṛṣata) in Your (te) head (śirasi). The world (jágat) (is) produced (kṛtám) by that (very sacred river) (téna) in the form (ākārám) of (seven) islands (dvīpá) encircled (valayam) by the ocean (jaladhi). Thus (iti), from this (statement) (anena evá), Your (táva) Divine (divyám) Form (vápus) possessed of firm and constant (dhṛtá) greatness (mahima) (can be easily) inferred by analogy (unneyam)//17//

रथः क्षोणी यन्ता शतधृतिरगेन्द्रो धनुरथो रथाङ्गे चन्द्रार्कौ रथचरणपाणिः शर इति।
दिधक्षोस्ते कोऽयं त्रिपुरतृणमाडम्बरविधिर्विधेयैः क्रीडन्त्यो न खलु परतन्त्राः प्रभुधियः॥१८॥
Rathaḥ kṣoṇī yantā śatadhṛtiragendro dhanuratho rathāṅge candrārkau rathacaraṇapāṇiḥ śara iti/
Didhakṣoste ko'yaṁ tripuratṛṇamāḍambaravidhirvidheyaiḥ krīḍantyo na khalu paratantrāḥ prabhudhiyaḥ//18//

(Your) chariot (ráthaḥ) (was) the earth (kṣoṇī), the charioteer (yantā) (was) Brahmā—also called "Śatadhrti", literally meaning "having a hundred sacrifices"-- (śatadhṛtiḥ), mount Meru—also known as "Agendra", literally meaning "king of the mountains"-- (agendraḥ), (was Your) bow (dhánus); likewise (átho) the two wheels (aṅge) of (Your) chariot (ráthaḥ) (were) the sun—arká—and the moon—candrá-- (candrārkau), (and) Víshnu—also called "Rathacaraṇapāṇi", literally meaning "having in his hands the wheel of a chariot"-- (rathacaraṇapāṇiḥ) (was Your) arrow (śarám iti) when You—tvám-- (te) desired to burn—didhakshu-- (didhakṣoḥ) the three (trí) cities (pura)as the Lord Tripurantaka, (which were as) grass (trnam) (to You. Still), what is the point (káḥ) of this (ayám) resounding (āḍámbara) act (vidhiḥ)? (As a matter of fact,) the Thoughts (dhiyaḥ) of the Lord (prabhú) are not (ná khálu) dependent (tantrāḥ) on anything else (pára), (but) they were playing (krīḍantyaḥ) with objects being at Their disposal (vidheyaiḥ)//18//

हरिस्ते साहस्रं कमलबलिमाधाय पदयोर्यदेकोने तस्मिन्निजमुदहरन्नेत्रकमलम्।
गतो भक्त्युद्रेकः परिणतिमसौ चक्रवपुषा त्रयाणां रक्षायै त्रिपुरहर जागर्ति जगताम्॥१९॥
Hariste sāhasraṁ kamalabalimādhāya padayoryadekone tasminnijamudaharannetrakamalam/
Gato bhaktyudrekaḥ pariṇatimasau cakravapuṣā trayāṇāṁ rakṣāyai tripurahara jāgarti jagatām//19//

Oh Destroyer (hara) of the three (trí) cities (pura)!, Hári—i.e. Víshnu in Lord Ramavatar(hári), having placed (ādhāya) (his) offering (balim) of a thousand (sāhasram) lotuses (kámala) at Your (te) feet (padayo), (noted) that (yád) one (lotus) was lacking (ekone) in that (offering) (tasmin). (So,) he plucked (udaharat) (one of) his own (nijam) lotus-eyes (netrakamalam) (in order to have that problem resolved. As a result,) the abundance (udrekaḥ) of (his) devotion (bhaktí) (was) turned (gataḥ... pariṇatim) (by You) into that (asaú) beautiful (vapuṣā) Wheel (known as "Sudarśaná") (cakrá) which stays alert (jāgarti) to protect (rakṣāyai) the three (trayāṇām) worlds (jagatām)//19//

क्रतौ सुप्ते जाग्रत्त्वमसि फलयोगे क्रतुमतां क्व कर्म प्रध्वस्तं फलति पुरुषाराधनमृते।
अतस्त्वां सम्प्रेक्ष्य क्रतुषु फलदानप्रतिभुवं श्रुतौ श्रद्धां बद्ध्वा दृढपरिकरः कर्मसु जनः॥२०॥
Kratau supte jāgrattvamasi phalayoge kratumatāh kva karma pradhvasta phalati puruṣārādhanamṛte/
Atastvāṁ samprekṣya kratuṣu phaladānapratibhuvaṁ śrutau śraddhāṁ baddhvā dṛḍhaparikaraḥ karmasu janaḥ//20//

When a sacrifice - krátu-- (kratau) is over and the sacrificer (kratumatām) "falls sleep" (supte), You (tvám) remains (ási) awake (jāgrat) to reward and confer result (phala yoge) to the sacrificer (kratumatām). How (kvá) a sacrificial rite (karma) which has ceased (pradhvastam) is going to be fruitful (phálati) without (ṛté) worship (ārādhanam) of Púrusha or the Supreme Person—i.e. Śivá-- (púrusha)? For this reason (átas), having become aware (samprekṣya) of You (tvām) as the fruit-giver (phála-dānapratibhuvam) in the sacrifices (kratuṣu), and having (baddhvā) faith (śraddhām) in the Śrúti—i.e. the Veda-s-- (śrutau), people (jána) resolutely (drudhá) perform (parikara) sacrificial acts (karmasu)//20//

क्रियादक्षो दक्षः क्रतुपतिरधीशस्तनुभृतामृषीणामार्त्विज्यं शरणद सदस्याः सुरगणाः।
क्रतुभ्रंशस्त्वत्तः क्रतुफलविधानव्यसनिनो ध्रुवं कर्तुः श्रद्धाविधुरमभिचाराय हि मखाः॥२१॥
Kriyādakṣo dakṣaḥ kratupatiradhīśastanubhṛtāmṛṣīṇāmārtvijyaṁ śaraṇada sadasyāḥ suragaṇāḥ/
Kratubhraṁśastvattaḥ kratuphalavidhānavyasanino dhruvaṁ kartuḥ śraddhāvidhuramabhicārāya hi makhāḥ//21//

Oh Grantor (da) of refuge (śaraṇá)!, You—tvám-- (tvattaḥ), who are addicted (vyasaninaḥ) to bestow (vidhāna) constantly (dhruvam) the fruits (phála) of the sacrifices (krátu), spoiled—ababhraṁśas or abhraṁśayas-- (bhraṁśaḥ) (that celebrated) sacrifice (krátu) (in which) Dákṣa—Satī's father; Satī was the first wife of Śivá-- (dáksa), an expert (dákṣaḥ) in sacrificial acts (kriyā) and a master (adhīśaḥ) over all beings possessed (bhṛtām) of a body (tanú), was the sacrificer (kratupatiḥ); (in turn,) the office of "ṛtvíj" --the sacrificial priests-- (ārtvijyam) was carried out by the (very) Vedic Sages—Ṛṣi-s-- (ṛṣīṇām), (while) the hosts (ganāḥ) of gods (sura) (were) the superintending priests (sadasyāḥ). Undoubtedly (hí), (those) sacrifices (makhāḥ) (performed) for enchanting (others) (abhicārāya) (prove) unfavorable (vidhuram) to the faith (śraddhā) of the performer (kartuḥ)//21//

प्रजानाथं नाथ प्रसभमभिकं स्वां दुहितरं गतं रोहिद्भूतां रिरमयिषुमृष्यस्य वपुषा।
धनुष्पाणेर्यातं दिवमपि सपत्राकृतममुं त्रसन्तं तेऽद्यापि त्यजति न मृगव्याधरभसः॥२२॥
Prajānāthaṁ nātha prasabhamabhikaṁ svāṁ duhitaraṁ gataṁ rohidbhūtāṁ riramayiṣumṛṣyasya vapuṣā/
Dhanuṣpāṇeryātaṁ divamapi sapatrākṛtamamuṁ trasantaṁ te'dyāpi tyajati na mṛgavyādharabhasaḥ//22//

Oh Lord (nāthá)!, Your (te) violent fury (rabhasá) in the form of a hunter (mrigavyādha), even now (adyá-ápi) does not (ná) abandon (tyajati) that (amum) lord (nātham) of (all) living beings (prajā) i.e. Prajapita Brahmā or the Creator in the well-known trilogy—who was wounded (sapatrā-kṛtam) by (the arrows of the aforesaid) huntsman with bow in hand (dhanuspāneh) (and) ran away (yātam) even (ápi) to heaven (divam) fearful (of You) (trasantam). (All that happened because Brahmā) got (gatam) exceedingly (prasabham) lustful (abhikam) after his own (svām) daughter (duhitaram). (In fact, he took on) the form—vápus-- (vapusā) of a white-footed antelope (ṛṣyasya) to have intercourse (with her) (riramayisum) (when she) became (bhūtām) a red deer (rohit) (for flying away from him)//22//

स्वलावण्याशंसा धृतधनुषमह्नाय तृणवत्पुरः प्लुष्टं दृष्ट्वा पुरमथन पुष्पायुधमपि।
यदि स्त्रैणं देवी यमनिरत देहार्धघटनादवैति त्वामद्धा बत वरद मुग्धा यवतयः॥२३॥
Svalāvaṇyāśaṁsā dhṛtadhanuṣamahnāya tṛṇavatpuraḥ pluṣṭaṁ dṛṣṭvā puramathana puṣpāyudhamapi/
Yadi straiṇaṁ devī yamanirata dehārdhaghaṭanādavaiti tvāmaddhā bata varada mugdhā yuvatayaḥ//23//

Oh Destroyer (mathana) of the (three) cities (pura)!, if (yádi) the goddess (Pārvatī) (devī), (whose) hope (āśaṁsā) is based on her own (svá) beauty and charm (lāvaṇya), even (ápi) having previously (puras) seen (dṛṣṭvā) (how) Puṣpāyudha—lit. "flower-armed", an epithet for Kāmadeva, the god of love-- (puṣpāyudham) armed with a bow (dhṛtadhanuṣam) (was) instantly (ahnāya) scorched (plushtam) (by You) as (vat) a blade of grass (trna), (still) thinks (avaiti) of You (tvām) to be ruled by a woman (strainam), oh You who are devoted (nirata) to (all kinds of) restraints (yáma)!, because (she) occupies (ghaṭanāt) a half (ardhá) of (Your) body (deha)... (well,) oh (bata) Grantor (da) of boons (vará), the young women (yuvatayaḥ) (are) most certainly (addhā) inexperienced and simple (mugdhā)!//23//

श्मशानेष्वाक्रीडा स्मरहर पिशाचाः सहचराश्चिताभस्मालेपः स्रगपि नृकरोटीपरिकरः।
अमाङ्गल्यं शीलं तव भवतु नामैवमखिलं तथापि स्मर्तॄणां वरद परमं मङ्गलमसि॥२४॥
Śmaśāneṣvākrīḍā smarahara pīśācāḥ sahacarāścitābhasmālepaḥ sragapi nṛkaroṭīparikaraḥ/
Amāṅgalyaṁ śīlaṁ tava bhavatu nāmaivamakhilaṁ tathāpi smartṝṇāṁ varada paramaṁ maṅgalamasi//24//

Oh Destroyer (hara) of Smara—i.e. Kāmadeva or the god of love-- (smara)!, (Your) playing-place (ākrīdā) (is) in the crematoria (śmaśāneshu), (and) the Piśācha-s—a class of demons-- (piśāchā) (are Your) companions (sahacarāḥ). (You) smear (ālepam) (Your own body) with the ashes (bhasma) of the funeral piles (chitā), (and) even (ápi) (wear) a garland (srak) (formed from) multitude (parikarah) of human (nru) skulls (karotī). Thus (evám), (may) all (akhilam) Your (táva) behavior (śhīlam) be (bhavatu) called (nāma) "unauspicious" (amāngalyam)!... however (táthā-ápi), oh Grantor (da) of boons (vará)!, You are (ási) the Highest (paramám) Welfare (mangalam) for those who remember (You) (smartunām)//24//

मनः प्रत्यक्चित्ते सविधमवधायात्तमरुतः प्रहृष्यद्रोमाणः प्रमदसलिलोत्सङ्गितदृशः।
यदालोक्याह्लादं ह्रद इव निमज्ज्यामृतमये दधत्यन्तस्तत्त्वं किमपि यमिनस्तत् किल भवान्॥२५॥
Manaḥ pratyakcitte savidhamavadhāyāttamarutaḥ prahṛṣyadromāṇaḥ pramadasalilotsaṅgitadṛśaḥ/
Yadālokyāhlādaṁ hrada iva nimajjyāmṛtamaye dadhatyantastattvaṁ kimapi yaminastat kila bhavān//25//

Having plunged (avadhāya) the mind (mánas) into the Self (pratyakcitte) according to the precepts of the scriptures (savidham), (and) controlled (ātta) the breath (marutáḥ), with (their) eyes (dṛśaḥ) full (utsaṅgita) of tears (salilá) (as they experience) a Joy (pramada) which causes the erection (prahṛṣyat) of the hair (of their bodies) (romāṇaḥ), the self-controlled (sages) (yaminaḥ), when (yadā) beholding (ālokya) the Delight (āhlādam) (and) immersing (themselves) (nimajjye), as it were (iva), in (that) Lake (hrade) made—mayaḥ-- (maye) of Nectar (amṛta), take hold—in the sense of "they become conscious"-- (dadhati) of the Inner (antár) Principle (tattvam) to a considerable extent (kim-ápi). You (are) (bhavān) certainly (kíla) that (Inner Principle) (tád)//25//

त्वमर्कस्त्वं सोमस्त्वमसि पवनस्त्वं हुतवहस्त्वमापस्त्वं व्योम त्वमु धरणिरात्मा त्वमिति च।
परिच्छिन्नामेवं त्वयि परिणता विभ्रतु गिरं न विद्मस्तत्तत्त्वं वयमिह तु यत्त्वं न भवसि॥२६॥
Tvamarkastvaṁ somastvamasi pavanastvaṁ hutavahastvamāpastvaṁ vyoma tvamu dharaṇirātmā tvamiti ca/
Paricchinnāmevaṁ tvayi pariṇatā bibhratu giraṁ na vidmastattattvaṁ vayamiha tu yattvaṁ na bhavasi//26//

"You (tvám) (are) the sun (arkáḥ), You (tvám) (are) the moon (sómaḥ), You (tvám) are (ási) the air (pávanaḥ), You (tvám) (are) the fire --lit. "oblation-bearer"-- (hutá-vahaḥ), You (tvám) (are) the water (āpaḥ), You (tvám) (are) the space (vyoma); (and in fact,) You (tvám) (are) indeed (ú) the earth (dharaṇiḥ) and (ca) You (are) (tvám) the Self (ātmā)" --"iti" indicates inverted commas--. Thus (evám), (may) those who have undergone a transformation—i.e. the sages-- (pariṇatāḥ) cherish (bibhratu) limited (paricchinnām) descriptions—lit. "word(s)"-- (giram) about You (tváyi)! Nevertheless (tú), in this world (ihá), we (vayám) do not (ná) know (vidmaḥ) that (tád) reality (tattvam) which (yád) You (tvám) are not (ná bhávasi)//26//

त्रयीं तिस्रो वृत्तीस्त्रिभुवनमथो त्रीनपि सुरानकाराद्यैर्वर्णैस्त्रिभिरभिदधत्तीर्णविकृति।
तुरीयं ते धाम ध्वनिभिरवरुन्धानमणुभिः समस्तं व्यस्तं त्वां शरणद गृणात्योमिति पदम्॥२७॥
Trayīṁ tisro vṛttīstribhuvanamatho trīnapi surānakārādyairvarṇaistribhirabhidadhattīrṇavikṛti/
Turīyaṁ te dhāma dhvanibhiravarundhānamaṇubhiḥ samastaṁ vyastaṁ tvāṁ śaraṇada gṛṇātyomiti padam//27//

Oh Grantor (da) of boons (vará)!, the word (padám) Om (om-iti) denotes (gṛṇāti) to You (tvām) separately (vyastam) through (its) three (tribhiḥ) letters (varṇaiḥ) (consisting in various) forms (ākāra), etc. (ādyaiḥ), (which stand for) the three Veda-s (trayīm), the three (tisrás) states (of consciousness) --i.e. wakefulness, dream and deep sleep-- (vṛttīḥ), the three (trí) worlds (bhúvanam), as well as (átho... ápi) the three (trīn) gods (surān). (Hence, You) are being described (abhidadhat) as (that Reality) which has gone through (tīrṇa) (multiple) modifications or changes (vikṛti). (In turn,) by means of (those very three) fine and subtle (anubhiḥ) sounds—dhvaní-- (dhvanibhiḥ), (the word Om denotes to You) as a whole (sámastam), (since) it contains (avarundhānam) the Fourth (state of consciousness) --i.e. the Witness to the rest of states-- (turīyam), (which is) Your (te) (Transcendental) Abode or Condition (dhāma)//27//

भवः शर्वो रुद्रः पशुपतिरथोग्रः सहमहांस्तथा भीमेशानाविति यदभिधानाष्टकमिदम्।
अमुष्मिन्प्रत्येकं प्रविचरति देव श्रुतिरपि प्रियायास्मै धाम्ने प्रविहितनमस्योऽस्मि भवते॥२८॥
Bhavaḥ śarvo rudraḥ paśupatirathograḥ sahamahāṁstathā bhīmeśānāviti yadabhidhānāṣṭakamidam/
Amuṣminpratyekaṁ pravicarati deva śrutirapi priyāyāsmai dhāmne pravihitanamasyo'smi bhavate//28//

"Bhavá (bhavah), Śarvá (śarvám), Rudrá (rudrá), Paśupati (paśupati); and likewise (átho) Úgra (úgra) along with (sahá) Mahādeva (mahān); as well as (táthā) Bhīmá (bhīmá) and Īśāná (īśānau)" --"iti" denotes inverted commas. This (idám) (is) the group consisting of eight (ástakam) names (abhidhāna) of that (Śivá) (yád). Oh God (devá)!, even though (ápi) the Śrúti—the Veda-s-- (śrúti) examines accurately (pravicarati) each of them (pratyekam), I pay homage (pravihita-namasya ásmi) to this (asmai) dear (priyāya) (Transcendental) Abode or (Supreme) State—dhāma-- (dhāmne), (which is) You—bhavān-- (bhavate) (essentially)//28//

नमो नेदिष्ठाय प्रियदव दविष्ठाय च नमो नमः क्षोदिष्ठाय स्मरहर महिष्ठाय च नमः।
नमो वर्षिष्ठाय त्रिनयन यविष्ठाय च नमो नमः सर्वस्मै ते तदिदमितिसर्वाय च नमः॥२९॥
Namo nedishthāya priyadava davisthāya ca namo namah kshodisthāya smarahara mahisthāya ca nama/
Namo varshisthāya trinayana yavisthāya ca namo namah sarvasmai te tadidamitisarvāya ca namah//29//

Oh You, who are fond (priyá) of fire (dava)!; salutation(s) (námas) to the Nearest One (nedisthāya); and (ca) salutation(s) (námas) to the Remotest One (davisthāya). Oh Destroyer (hara) of Kāmadeva—the god of love-- (smara)!; salutation(s) (námas) to the Smallest One (kshodisthāya); and also (ca) salutation(s) (námas) to the Largest One (mahisthāya). Oh three-eyed (Śivá) (trinayana)!; salutation(s) (námas) to the Oldest One (varṣiṣṭhāya); and also (ca) salutation(s) (námas) to the Youngest One (yavisthāya). Salutation(s) (námas) to You (te) who are all—sárva-- (sarvasmai); and also (ca) salutation(s) (námas) to Sárva—an epithet for Śivá-- (sarvāya) (since He appears in the form of) "that (tád) and this (idám-iti)" --the sense is that Śivá is called "Sárva" because He is this person and that person, this animal and that animal, this object and that object, etc.In short, He is everything and everyone--//29//

बहलरजसे विश्वोत्पत्तौ भवाय नमो नमः प्रबलतमसे तत्संहारे हराय नमो नमः।
जनसुखकृते सत्त्वोद्रिक्तौ मृडाय नमो नमः प्रमहसि पदे निस्त्रैगुण्ये शिवाय नमो नमः॥३०॥
Bahalarajase viśvotpattau bhavāya namo namaḥ prabalatamase tatsaṁhāre harāya namo namaḥ/
Janasukhakṛte sattvodriktau mṛḍāya namo namaḥ pramahasi pade nistraiguṇye śivāya namo namaḥ//30//

Salutation(s) over and over again (námas námas) to Bhavá—an epithet for Śivá meaning "Existence"-- (bhavāya) (appearing in the form of) Viśvotpatti—lit. "he who gives rise to the universe", that is, Brahmā, the Creator-- (viśvotpattau), (in whom there is) copious (bahala) Rajoguṇa—i.e. the quality known as "Rájas"-- (rajase). Salutation(s) over and over again (námas námas) to Hara—an epithet for Śivá meaning "Destroyer"-- (harāya) (appearing in the form of) Tatsaṁhāra—lit. "he who destroys that (very universe)", that is, Rudrá, the Destroyer-- (tatsaṁhāre) (in whom there is) abundant (prabala) Tamoguṇa—i.e. the quality known as "Támas"-- (tamase). Salutation(s) over and over again (námas námas) to Mṛḍa—an epithet for Śivá meaning "Compassionate" or "Merciful"-- (mṛḍāya) (appearing in the form of) Sattvodrikti—lit. "he who abounds in Sattvaguṇa or the quality known as Sattvá", that is, Víṣṇu, the Preserver-- (sattvodriktau) for the sake (kṛte) of happiness (sukhá) of (all) living beings (jána). Salutation(s) over and over again (námas námas) to Śivá—lit. "Auspicious"-- (śivāya) (appearing in the form of) the resplendent (pramahasi) state (pade) which is devoid of the three Guṇá-s or qualities (nistraiguṇye)//30//

कृशपरिणति चेतः क्लेशवश्यं क्व चेदं क्व च तव गुणसीमोल्लङ्घिनी शश्वदृद्धिः।
इति चकितममन्दीकृत्य मां भक्तिराधाद्वरद चरणयोस्ते वाक्यपुष्पोहारम्॥३१॥
Kṛśapariṇati cetaḥ kleśavaśyaṁ kva cedaṁ kva ca tava guṇasīmollaṅghinī śaśvadṛddhiḥ/
Iti cakitamamandīkṛtya māṁ bhaktirādhādvarada caraṇayoste vākyapuṣpopahāram//31//

How (kvá ca) poorly (kṛśá) developed (pariṇati) this (idám) mind (cétas) ruled (vaśyam) by the Kleśa-s—i.e. the well-known five Afflictions: ignorance, ego, attachment, aversion and fear of death-- (kleśa) (is); and how (kvá ca) endless and perpetual (śáśvat) Your (táva) Prosperity (ṛddhiḥ) which passes beyond (ullaṅghinī) the frontier (sīmā) (marked by the three) Guṇá-s or qualities (guṇá) (is)! Thus (iti), (even though) intensely (amandīkṛtya) frightened (cakitam) (of that), oh Grantor (da) of boons (vará), the devotion (bhaktíḥ) caused (ādhāt) me (mām) to offer (upahāram) flowers (púṣpa) (in the form of) words (vākya) to Your (te) feet (caraṇayoḥ)//31//

असितगिरिसमं स्यात्कज्जलं सिन्धुपात्रे सुरतरुवरशाखा लेखनी पत्रमुर्वी।
लिखति यदि गृहीत्वा शारदा सर्वकालं तदपि तव गुणानामीश पारं न याति॥३२॥
Asitagirisamaṁ syātkajjalaṁ sindhupātre surataruvaraśākhā lekhanī patramurvī/
Likhati yadi gṛhītvā śāradā sarvakālaṁ tadapi tava guṇānāmīśa pāraṁ na yāti//32//

(If an amount of) lampblack—used as a kind of ink-- (kajjalam) equivalent (samám) to the black (asita) mountain (girí) were to be (syāt) (poured into) the ocean (síndhu) acting as a pot—i.e. "an inkpot"-- (pātre); (if) a branch (śākhā) of the best (vará) tree (taru) of the gods (sura) --i.e. the celebrated Kalpavṛkṣa-- (were to be used as) a pen (lekhanī) (and) the (very) earth (urvī) (as) the leaf for writing on (pátram); (and) if (yádi) Śāradā—i.e. "Sárasvatī", the river-goddess generally connected with eloquence and learning-- (śāradā), having taken possession (of all those implements) (gṛhītvā), (were to) write (likháti) eternally (sarvakālam); even (ápi) that (amazing association) (tád), oh Lord (īśá), would not (ná) reach (yāti) the end (pāram) of Your (táva) good qualities (guṇānām) --in other words, all Śivá's qualities might not be written even if such a great personage as Sárasvatī Herself were to write with all those articles everlastingly--//32//

असुरसुरमुनीन्द्रैरर्चितस्येन्दुमौलेर्ग्रथितगुणमहिम्नो निर्गुणस्येश्वरस्य।
सकलगणवरिष्ठः पुष्पदन्ताभिधानो रुचिरमलघुवृत्तैः स्तोत्रमेतच्चकार॥३३॥
Asurasuramunīndrairarcitasyendumaulergrathitaguṇamahimno nirguṇasyeśvarasya/
Sakalagaṇavariṣṭhaḥ puṣpadantābhidhāno ruciramalaghuvṛttaiḥ stotrametaccakāra//33//

(The Gandharvá or heavenly musician) called (abhidhānaḥ) Puṣpadanta—lit. "flower-toothed"-- (puṣpadanta), who is the best (váriṣṭhaḥ) of the entire (sakala) group of Śivá's attendants (gaṇá), composed (cakāra) this (etád) beautiful (ruciram) hymn (stotrám) endowed with long (alaghu) metres (vṛttaiḥ) (in honor) of the Lord (īśvarasya) who has the moon (índu) on His head—mauli-- (mauleḥ) and who is worshipped (arcitasya) by Índra—indreṇa-- (indraiḥ), sages (múni), gods (sura) and demons (ásura), and whose Greatness (mahimnaḥ) consists of (endless) attributes (guṇá) strung together (as beads in a necklace) (grathitá) (despite He is completely) devoid of any attributes—nirguṇa-- (nirguṇasya)//33//

अहरहरनवद्यं धूर्जटेः स्तोत्रमेतत्पठति परमभक्त्या शुद्धचित्तः पुमान् यः।
स भवति शिवलोके रुद्रतुल्यस्तथाऽत्र प्रचुरतरधनायुःपुत्रवान्कीर्तिमांश्च॥३४॥
Aharaharanavadyaṁ dhūrjaṭeḥ stotrametatpaṭhati paramabhaktyā shuddhacittaḥ pumān yaḥ/
Sa bhavati śivaloke rudratulyastathā'tra pracurataradhanāyuḥputravānkīrtimāṁśca//34//

A pure-minded (śuddhá-chittá) human being (púmān) who (yaḥ) recites (paṭhati) with supreme (paramá) devotion (bhaktyā), day by day (ahar-ahar), faultlessly (anavadyám), this (etád) hymn (stotrám) (in honor) of Dhūrjaṭi—an epithet for Śivá meaning "having matted locks like a burden"-- (dhūrjaṭeḥ) becomes (sáḥ bhávati) identical (tulyaḥ) with Rudrá—i.e. with Śivá-- (rudrá) in Śivá's world (śivá-loke) (after passing away). Likewise (táthā), (he becomes) famous (kīrtimān), has (many) children (putravān), (enjoys a long) life (āyus) and (ca) a more (tara) abundant (pracura) wealth (dhána) in this world (átra)//34//

दीक्षा दानं तपस्तीर्थं योगयागादिकाः क्रियाः।
महिम्नः स्तव पाठस्य कलां नार्हन्ति षोडशीम्॥३५॥
Dīkṣā dānaṁ tapastīrthaṁ yogayāgādikāḥ kriyāḥ/
Mahimnaḥ stavapāṭhasya kalāṁ nārhanti ṣoḍaśīm//35//

Initiation (dīkṣā), charity (dānam), austerity (tápas), pilgrimage (tīrthám) (and such) activities (kriyāḥ) (as) Yóga (yóga), sacrifices (yāga), etc. (ādikāḥ) are not (ná) worth (arhanti) (even) a sixteenth (ṣoḍaśīm) part (kalām) of (what) the recitation (pāṭhasya) of (this) hymn (stáva) (in honor) of the Greatness (mahimnaḥ) (of Śivá is worth)//35//

आसमाप्तमिदं स्तोत्रं पुण्यं गन्धर्वभाषितम्।
अनौपम्यं मनोहारि शिवमीश्वरवर्णनम्॥३६॥
Āsamāptamidaṁ stotraṁ puṇyaṁ gandharvabhāṣitam/
Anaupamyaṁ manohāri śivamīśvaravarṇanam//36//

This (idám) holy (púṇyam) hymn (stotrám) spoken (bhāṣitam) by the (well-known) heavenly musician (called Puṣpadanta) (gandharvá) (and containing) unparalleled (anaupamyam), fascinating (manohāri) and auspicious (śivám) descriptions (varṇanam) about the Lord (īśvará), is finished (āsamāptam)//36//

महेशान्नापरो देवो महिम्नो नापरा स्तुतिः।
अघोरान्नापरो मन्त्रो नास्ति तत्त्वं गुरोः परम्॥३७॥
Maheśānnāparo devo mahimno nāparā stutiḥ/
Aghorānnāparo mantro nāsti tattvaṁ guroḥ param//37//

There is no (ná) god (deváḥ) that is higher (aparaḥ) than Maheśa—an epithet for Śivá meaning "great Lord"-- (maheśāt), there is no (ná) hymn of praise (stutíḥ) which is higher (aparā) than (this) "Śivamahimnaḥ stotram" (mahimnaḥ). There is no (ná) Mántra—a sacred word-- (mántraḥ) which is higher (aparaḥ) than Ághora—an epithet for Śivá meaning "not terrific"-- (ághora); (and) there is no (ná ásti) principle (tattvam) that is superior (páram) to the Gurú—in the sense of the fifth "kṛtya" or action of Śivá, which bestows divine Grace upon a limited being-- (guroḥ)//37//

कुसुमदशननामा सर्वगन्धर्वराजः शिशुशशधरमौलेर्देवदेवस्य दासः।
स खलु निजमहिम्नो भ्रष्ठ एवास्य रोषात्स्तवनमिदमकार्षीद्दिव्यदिव्यं महिम्नः॥३८॥
Kusumadaśananāmā sarvagandharvarājaḥ śiśuśaśadharamaulerdevadevasya dāsaḥ/
Sa khalu nijamahimno bhraṣṭa evāsya roṣātstavanamidamakārṣīddivyadivyaṁ mahimnaḥ//38//

The king (rājaḥ) of all (sárva) heavenly musicians (gandharvá) whose name (nāmā) is Kusumadaśana—a term which is synonymous with "Puṣpadanta", i.e. "flower-toothed", as kusuma = puṣpa (flower) and daśana = dánta (tooth)-- (kusumadaśana) (is) the servant (dāsáḥ) of the God (devasya) of gods (devá) who bears the crescent (śiśu) moon (śaśadhara) on His head—mauli-- (mauleḥ). He—i.e. Puṣpadanta-- (sáḥ) who has certainly (khálu... evá) fallen (bhraṣṭáḥ) from his own (nijá) (previous) glory (mahimnaḥ) because of the wrath (roṣāt) of Śivá (ásya) --since Puṣpadanta happened to step on a grass sacred to Śivá—composed (akārṣīt) this (idám) beautiful (divyá) and divine (divyám) hymn of praise (stavanam) (in honor) of the Greatness (of that very Śivá) (mahimnaḥ) (so that he may obtain His favor)//38//

सुरवरमुनिपूज्यं स्वर्गमोक्षैकहेतुं पठति यदि मनुष्यः प्राञ्जलिर्नान्यचेताः।
व्रजति शिवसमीपं किन्नरैः स्तूयमानः स्तवनमिदममोघं पुष्पदन्तप्रणीतम्॥३९॥
Suravaramunipūjyaṁ svargamokṣaikahetuṁ paṭhati yadi manuṣyaḥ prāñjalirnānyacetāḥ/
Vrajati śivasamīpaṁ kinnaraiḥ stūyamānaḥ stavanamidamamoghaṁ puṣpadantapraṇītam//39//

If (yádi) a human being (manuṣyaḥ), whose mind (cetāḥ) is completely one-pointed (ná-anyá), recites (paṭhati), with his hollowed hands being joined (prāñjaliḥ), this (idám) infallible (amogham) hymn of praise (stavanam) written (praṇītam) by Puṣpadanta (puṣpadanta), which is worshipped (pūjyam) by gods (sura) and the best (vará) sages (múni), and which is the only (éka) cause (hetú) for the heavenly (svargá) Liberation (mokṣa), (then, that person,) praised (stūyamānaḥ) by Kinnara-s—a class of divine beings-- (kinnaraiḥ), goes (vrájati) towards (samīpam) Śivá (śivá)//39//

श्रीपुष्पदन्तमुखपङ्कजनिर्गतेन स्तोत्रेण किल्बिषहरेण हरप्रियेण।
कण्ठस्थितेन पठितेन समाहितेन सुप्रीणितो भवति भूतपतिर्महेशः॥४०॥
Śrīpuṣpadantamukhapaṅkajanirgatena stotreṇa kilbiṣahareṇa harapriyeṇa/
Kaṇṭhasthitena paṭhitena samāhitena suprīṇito bhavati bhūtapatirmaheśaḥ//40//

Maheśa—lit. "great Lord"-- (maheśaḥ), the Lord (patiḥ) of (all) beings (bhūtá) becomes (bhávati) very pleased (suprīṇitaḥ) through (the recitation of this) hymn (stotreṇa) which has come out—nirgata-- (nirgatena) from the mouth-lotus (mukha-paṅkaja) of Venerable (śrī) Puṣpadanta (puṣpadanta), which destroys—hara-- (hareṇa) sins (kílbiṣa) (and) is dear—priyá-- (priyeṇa) to Hara—i.e. Śivá-- (hara), (whether it) be learnt by heart—kaṇṭhasthita-- (kaṇṭhasthitena) (or) recited—paṭhita-- (paṭhitena) (or simply) paid attention to—samāhita-- (samāhitena) --an alternative translation would be "(or simply) kept (at home)"--//40//

इत्येषा वाङ्मयी पूजा श्रीमच्छङ्करपादयोः।
अर्पिता तेन देवेशः प्रीयतां मे सदाशिवः॥४१॥
Ityeṣā vāṅmayī pūjā śrīmacchaṅkarapādayoḥ/
Arpitā tena deveśaḥ prīyatāṁ me sadāśivaḥ//41//

Thus (iti), this (eṣā) adoration (pūjā) consisting (mayī) in words (vāk) is offered (arpitā) to the feet (pādayoḥ) of Venerable (śrīmat) Śaṅkará—an epithet for Śivá meaning "causing prosperity, beneficent, etc."-- (śaṅkará). Through that (offering) (téna), (may) Sadāśiva—an epithet for Śivá meaning "always auspicious"-- (sadāśivaḥ), the Lord (īśá) of the gods (devá), be pleased (prīyatām) with me (me)!//41//

यदक्षरं पदं भ्रष्टं मात्राहीनं च यद्भवेत्।
तत्सर्वं क्षम्यतां देव प्रसीद परमेश्वर॥४२॥
Yadakṣaraṁ padaṁ bhraṣṭaṁ mātrāhīnaṁ ca yadbhavet/
Tatsarvaṁ kṣamyatāṁ deva prasīda parameśvara//42//

Any (yád... yád) syllable (akṣáram) (or) word (padám) which had been (bhavet) omitted (bhraṣṭám) or—lit. "ca" is "and"-- (ca) untimely pronounced (mātrā-hīnam); (may) God (devá) forgive (kṣamyatām) all (sárva) that (tád). Oh Supreme (paramá) Lord (īśvará), be pleased (prasīda)!//42//