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LORD SHIVA
Lord Shiva is one of self-contained ash-smeared, principal deities of Hinduism. Considered as ultimate reality, transforming, destroying the force, principal god of the 'Trinity 'force of Hindu gods- Brahma(creator), Vishnu(preserver), Mahesh-Shiva (destroyer).
Word Shiva means,'Shi-Va 'i.e. that which is not. That which is, is a physical creation.
Shiva also means that which is pure and transcendental. He is a God who cannot be contained by space or time. He is everywhere, vast, boundless, formless, dimensionless and infinite .he is everywhere, Lord Shiva represents the stability and stillness of spiritual reality. He is the supreme hermit god of Hinduism, still and serene, visualized as a householder with a wife and children.
Nearly 99% of the cosmos is empty- this vast emptiness in cosmos is Shiva.
Lord Shiva (Shiva Tattva )is associated with various symbols and attachments:-
"Moon" signifies mind and wisdom. The crescent moon is the waning moon indicating the eventful end of things.
"Damru"-Shiva's rattle-drum is a symbol of rhythm, energy and perfect state of mental alignment. Shiva rattles the drum to comfort Brahma's mind and purify it by pulling the focus from ego conscious state to that of inactive, soul conscious state of ethereal joy, alertness, and stillness. It reminds us of moving away from bhoga( pleasure seeking ) to yoga ( conjoining of the body with ultimate god awareness state of the soul ). Rattle drum is created by two conjoint triangles one representing material reality and other spiritual reality.
"Serpent"- The hooded cobra is a symbol of alert and still Tapasvin- the meditating Shiva who sits still and alertly watches the world and rhythms of nature around.Some scriptures equate the serpent with Patanjali who wrote
''Yogasutra''. It represents the idea of still, serene, silent spiritual soul within the God which is silently watching the moving, restless material world – the Prakriti or the goddess.
"Trishul" –the three bladed trident represents the three aspects of consciousness- waking, dreaming and sleeping.I t also represents the three gunas - 'sattva , rajas and tamas. 'It refers to the three worlds, created by Brahma and destroyed by Shiva. These are the three constructions we occupy because of Maya. 'Me '(our physical and mental body, 'Mine ' ( the wealth, property, knowledge relationship, all that we claim ownership over and control)and what that is 'not mine
"Prakriti" - all that we claim ownership over but cannot control )Shiva is the upholder of these three states and signatory of the unity of three separate realities, the three worlds of flesh, mind, and society merged by the staff into one soul.
“Ash" -Shiva smears himself with ash to remind all of the immortality of the soul. Ash outlives body and cremation fire, is a symbol of indestructible soul.- the Atma that never dies. It is created when all is destroyed but which can not be broken down further. Ash represents the ‘destruction’ as well as ‘permanence’- the unchanging truth of the immortal soul released when the matter is destroyed.
" Tripundra" - is the sacred mark of three horizontal lines of ash on Shiva's head representing the three worlds that are deconstructed and destroyed by Shiva's third eye of wisdom, a state of inertia which states that nothing is to be done actively to destroy the three worlds of Brahma. The horizontal orientation
"Shiv linga" Lord Shiva is worshipped symbolically as a linga, a self-stirred phallus of a Tapasvin. It is a physical expression of mind focusing upwards on ( Chitta)engaging in the tranquility of discovering nature and divinity.I t is a still pillar of consciousness and fire. The 'sat-Chitta-Ananda 'liberated state, away from acquiring material pursuits. Some equate mitt is a fertility symbol. He who destroys is a creator. The erect phallus is a visual representation of spiritual bliss, born of self-containment in a meditative state with closed meditative eyes shut away from material pursuits.
"Tiger skin" - It is reminiscent of the tiger, killed fearlessly by Shiva. Nature frightens Brahma but Shiva subjugated nature crushing its intimidation.H e observes nature like a still and alert serpent coiled around his neck. Shiva is dressed in animal hide befitting his role as an ascetic. Use of animal hide suggests Shiva does not wear man wilderness provides.
"Rudraksha" - seeds of Elaeocarpus tree commonly found in foothills of Himalayas are symbols of celibacy and continence. They bestow potential spiritual power. Called 'gaze of Shiva'. Rudraksha string also represents the withdrawal of possibilities.
"Ganga" - means knowledge. The knowledge that purifies your soul. Head is the symbol of knowledge. Shiva bears the river goddess Ganga on top of his head. Shiva matted hair stills the turbulent river Ganga and makes the flow of river gentle so that it cannot overwhelm the world and mind with her flow.
The "3rd eye" is associated with alertness, awareness and transcendental wisdom free of all desires. It represents disdain for desire, the indifference for things that are desirable as well as things that are undesirable. His third eye release flame that destroyed ‘Karma’
“Half Open Eyes” – indicates the withdrawn, hesitant engagement of Lord Shiva with the worldly matters following his marriage to goddess Parvati. His closed eyes represent the disconnect from the outside world. He refuses his observation of the world and his indifference to Karma, to Yama and Tripura.
"Nandi" -the bull, his vehicle represents Shiva's autonomy and capability. Nandi also represents indifference and freedom. He is a potent power of the hermit ascetic who is a non-interfering and least concerned relationship with society.
"Bel - Bilwa leaves"- Shiva is offered the three-leaved sprig of Bilva. The bilwa spring on Shiva’s throat has three leaves United at the stem to declare the unit of three separate realities of Prakriti (my self, my world, the rest of the world) into one soul that is represented by the stem of the twig. The stem is the wisdom or the soul conscious state of mind that we seek from the spiritual teachers which help us recognize the realities of ‘Maya’ and ‘Moksha’.
‘Clay Pipe’ – used to smoke hemp and withdraw further from material reality.
‘Janeo’- the sacred thread he wears over the left shoulder is indicative of his Vedic wisdom.
‘Mountains’ – Shiva is surrounded by ice-covered mountains as all heat is locked within Shiva’s body following his withdrawal from the surrounding material world.
SHIVA IS KNOWN BY VARIOUS NAMES
"Pashupati" Shiva reveals the power of higher brain over the animal brain thus called Pashupati, master of animal instincts.
"Yamantaka" Shiva is Yamantaka, the killer of Yama- who supervises the death and birth of man so Shiva wants nothing. By destroying Yama he destroys Karma, that which rotates the wheel of life. No death, no rebirth.
‘Kamantaka’ – Siva is the destroyer of Karma-the god who provokes in us desire for things.
‘Tripurantaka’ – The destroyer of three subjective worlds- the earth, atmosphere, and sky.
"Mrityunjaya" he is mrityunjaya , one who helps to overpower death.
"Yogeshwar" chanting of Om Namah Shivaya bequeaths health and stability. Thus Shiva called Yogeshwar. Master of the serpent, also known by name of Patanjali who wrote 'Yogsutra'.
"Ardhanareshwar" Shiva's body is merged with Shakti ( Parvati) so Shiva is a half woman.
"Bhole Nath" a simpleton sage who has no guile.
‘Neelkanth’- Lord Shiva as ‘Shankara’ the householder restricts the poison’ Halahal’ (he consumed to save the world that erupted after, ‘Samundra Manthan’) to the throat area which turned his throat blue. Thus called Neelkanth.
‘Natraja’- Shiva is the Lord of dance and theater.
-He performs ‘Tandava’(aggressive masculine dance) in an angry state of mind when sages attacked him after watching him naked.
-He raised left foot above the ground pointing to the moving left foot with his hand draws attention to the impermanent existence of material world.
-Shiva is ‘Ekpada’ who balances himself firmly on one- ( right leg). The right side represents still and stable spiritual reality. He points towards the futility of transient material reality that breeds fears and insecurities.
-His raised right hand signifies fearlessness.
BENEFITS OF WORSHIPPING SHIVA
-Worshipping Shiva assures deliverance from all ailments, stresses and negativity.
- Destroyed Maya and promotes vairagya (detachment).
- He offers wisdom to outgrow all fears and grant libration ( The Moksha).
Suggested Religious Literature
1- By Shiv Tandav Stotra
Jatatavigalajjala pravahapavitasthale Galeavalambya lambitam bhujangatungamalikam Damad damad damaddama ninadavadamarvayam Chakara chandtandavam tanotu nah shivah shivam II1II
Jata kata hasambhrama bhramanilimpanirjhari Vilolavichivalarai virajamanamurdhani Dhagadhagadhagajjva lalalata pattapavake Kishora chandrashekhare ratih pratikshanam mama II2II
Dharadharendrana ndinivilasabandhubandhura Sphuradigantasantati pramodamanamanase Krupakatakshadhorani nirudhadurdharapadi Kvachidigambare manovinodametuvastuni II3II
Jata bhujan gapingala sphuratphanamaniprabha Kadambakunkuma dravapralipta digvadhumukhe Madandha sindhu rasphuratvagutariyamedure Mano vinodamadbhutam bibhartu bhutabhartari II4II
Sahasra lochana prabhritya sheshalekhashekhara Prasuna dhulidhorani vidhusaranghripithabhuh Bhujangaraja malaya nibaddhajatajutaka Shriyai chiraya jayatam chakora bandhushekharah II5II
Lalata chatvarajvaladhanajnjayasphulingabha Nipitapajnchasayakam namannilimpanayakam Sudha mayukha lekhaya virajamanashekharam Maha kapali sampade shirojatalamastu nah II6II
Karala bhala pattikadhagaddhagaddhagajjvala Ddhanajnjaya hutikruta prachandapajnchasayake Dharadharendra nandini kuchagrachitrapatraka Prakalpanaikashilpini trilochane ratirmama II7II
Navina megha mandali niruddhadurdharasphurat Kuhu nishithinitamah prabandhabaddhakandharah Nilimpanirjhari dharastanotu krutti sindhurah Kalanidhanabandhurah shriyam jagaddhurandharah II8II
Praphulla nila pankaja prapajnchakalimchatha Vdambi kanthakandali raruchi prabaddhakandharam Smarachchidam purachchhidam bhavachchidam makhachchidam Gajachchidandhakachidam tamamtakachchidam bhaje II9II
Akharvagarvasarvamangala kalakadambamajnjari Rasapravaha madhuri vijrumbhana madhuvratam Smarantakam purantakam bhavantakam makhantakam Gajantakandhakantakam tamantakantakam bhaje II10II
Jayatvadabhravibhrama bhramadbhujangamasafur Dhigdhigdhi nirgamatkarala bhaal havyavat Dhimiddhimiddhimidhva nanmrudangatungamangala Dhvanikramapravartita prachanda tandavah shivah II11II
Drushadvichitratalpayor bhujanga mauktikasrajor Garishtharatnaloshthayoh suhrudvipakshapakshayoh Trushnaravindachakshushoh prajamahimahendrayoh Sama pravartayanmanah kada sadashivam bhaje II12II
Kada nilimpanirjhari nikujnjakotare vasanh Vimuktadurmatih sada shirah sthamajnjalim vahanh Vimuktalolalochano lalamabhalalagnakah Shiveti mantramuchcharan sada sukhi bhavamyaham II13II
Imam hi nityameva muktamuttamottamam stavam Pathansmaran bruvannaro vishuddhimeti santatam Hare gurau subhaktimashu yati nanyatha gatim Vimohanam hi dehinam sushankarasya chintanam II14II
Puja vasanasamaye dashavaktragitam Yah shambhupujanaparam pathati pradoshhe Tasya sthiram rathagajendraturangayuktam Lakshmim sadaiva sumukhim pradadati shambhuh II15II
In Hindi
जटाटवीगलज्जलप्रवाहपाववतस्थले
गलेऽवलम्ब्यलम्बिताांभुजङ्गतुङ्गमावलकाम्।
डमड्डमड्डमड्डमविनादवड्डमववयां
चकार चण्डताण्डवांतनोतुनः विवः विवम्॥१॥
जटाकटाहसम्भ्रमभ्रमविवलम्पवनर्वरी_
ववलोलवीवचवल्लरीववराजमानमूर्ववन ।
र्गद्धगद्धगज्जलल्ललाटपट्टपावके
किोरचन्द्रिेखरेरवतः प्रवतक्षणांमम ॥२॥
र्रार्रेन्द्रनम्बिनीववलासबन्धुबन्धुर
स्फु रविगन्तसन्तवतप्रमोदमानमानसे।
कृपाकटाक्षर्ोरणीवनरुद्धदुर्वरापवद
क्ववचविगिरेमनो ववनोदमेतुवस्तुवन ॥३॥
जटाभुजङ्गवपङ्गलस्फु रत्फणामवणप्रभा
कदिकु ङ् कु मद्रवप्रवलप्तवदग्वर्ूमुखे।
मदान्धवसन्धुरस्फुरत्त्वगुत्तरीयमेदुरे
मनो ववनोदमद्भुतांवबभतुवभूतभतवरर ॥४॥
सहस्रलोचनप्रभृत्यिेषलेखिेखर
प्रसूनर्ूवलर्ोरणी ववर्ूसराङ् विपीठभूः |
भुजङ्गराजमालया वनबद्धजाटजूटक
वियैवचराय जायताांचकोरबन्धुिेखरः ||५||
ललाटचत्वरज्वलद्धनञ्जयस्फु वलङ्गभा
वनपीतपञ्चसायकां नमविवलम्पनायकम्|
सुर्ामयूखलेखया ववराजमानिेखरां
महाकपावलसम्पदेविरोजटालमस्तुनः ||६||
करालभालपवट्टकार्गद्र्गद्र्गज्ज्वलद्_
र्नञ्जयाहुतीकृ तप्रचण्डपञ्चसायके ।
र्रार्रेन्द्रनम्बिनीकु चाग्रवचत्रपत्रक
प्रकल्पनैकविम्बल्पवन वत्रलोचनेरवतमवम ॥७॥
नवीनमेघमण्डली वनरुद्र्दुर्वरस्फुरत्_
कु हूवनिीवथनीतमः प्रबन्धबद्धकन्धरः ।
वनवलम्पवनर्वरीर्रस्तनोतुकृ वत्तवसन्धुरः
कलावनर्ानबन्धुरः वियांजगद्र्ुरांर्रः ॥८॥
प्रफु ल्लनीलपङ्कजप्रपञ्चकावलमप्रभा_
वलम्बिकण्ठकिलीरुवचप्रबद्धकन्धरम्।
स्मरम्बिदांपुरम्बिदांभवम्बिदां मखम्बिदां
गजम्बिदान्धकम्बिदांतमन्तकम्बिदांभजे॥९॥
अखववसववमङ्गलाकलाकदिमञ्जरी_
रसप्रवाहमार्ुरीववजृम्भणामर्ुव्रतम्।
स्मरान्तकां पुरान्तकां भवान्तकां मखान्तकां
गजान्तकान्धकान्तकां तमन्तकान्तकां भजे॥१०॥
जयत्वदभ्रववभ्रमभ्रमद्भुजङ्गमश्वसद्_
वववनगवमत्क्रमस्फु रत्करालभालहव्यवाट्।
वर्वमम्बद्धवमम्बद्धवमध्वनन्मृदङ्गतुङ्गमङ्गल_
ध्ववनक्रमप्रववतवतप्रचण्डताण्डवः विवः ॥११॥
स्पृषविवचत्रतल्पयोभुवजङ्गमौम्बिकस्रजोर्_
गररष्ठरत्नलोष्ठयोः सुहृविपक्षपक्षयोः ।
तृणारवविचक्षुषोः प्रजामहीमहेन्द्रयोः
समप्रवृवत्तकः कदा सदाविवांभजाम्यहम्॥१२॥
कदा वनवलम्पवनर्वरीवनकु ञ्जकोटरेवसन्
ववमुिदुमववतः सदा विरस्थमञ्जवलांवहन्।
ववमुिलोललोचनो ललामभाललग्नकः
विवेवत मन्त्रमुच्चरन्कदा सुखी भवाम्यहम्॥१३॥
इदम्वह वनत्यमेवमुिमुत्तमोत्तमांस्तवां
पठन्स्स्मरन्स्रुविरो वविुम्बद्धमेवतसांततम्।
हरेगुरौ सुभम्बिमािुयावत नान्यथा गवतां
ववमोहनांवह देवहनाांसुिङ्करस्य वचन्तनम्॥१४॥
पूजावसानसमयेदिवक्त्रगीतांयः
िम्भुपूजनपरां पठवत प्रदोषे।
तस्य म्बस्थराांरथगजेन्द्रतुरङ्गयुिाां
लक्ष्ी ांसदैव सुमुखी ांप्रददावत िम्भुः ॥१५॥
इवत िीरावण – कृ तम्विव – ताण्दव स्तोत्रम्सम्पूणवम
2- By Shiv Chalisa
Doha
Jai Ganesh Girija suvan, Mangal mul sujan
Kahit Ayodhya das tum, dev abhay vardan
Jai Girijapati din dayala, sada karat santan pritpala.
Bhol chahdrama sohat nike, kanan kundal nag phani ke.
Ang gaur, shir gangabanae, mundamal tan chhar lagae.
Vastra khal bagambar sohe, chhavi ko dekh nag muni mohe.
Maina matu ki havai dulari, bam ang sohat chhavi niyari
Kar men trishul sohat chhavi bhari karai sada shatrun shahkari
Nandi Ganesh sohain tahan kaise, sagar madhya kamal hai jaise.
Kartik shyam aur ganarau, ya chhavi ko kahi jat na kau.
Devani jab hi ai pukara, tabahin dukh Prabhu ap nivara.
Kiya upadrav Tarak bhari, devani sab mili turnahin juhari.
Turant shadanan ap pathayo, lay nimesh mahin mari girayo.
Ap jaladhar asur sanhara, suyash tumhara vidit sansara.
Tripurasur sang yudh machai, sabahin kripa kari linh bachai.
Kiya tapahin Bhagirath bhari, purve pratigya tasu purari.
Davan manan tum sam kou nahin, sevak ustuti karat sadai.
Ved nam mahima tab gai, akath anadi bhed nahin pai
Pragateu dadi-manthan te jvala, jare surasur bahe bihala.
Dindayal tahan kari sahai, Nilkanth tab nam kahai.
Pujan Ramchandra jab kinha, jit ke Lanka Vibhishan dinha.
Sahas kamal men ho rahe dhari, kinha pariksha tabahi purari
Ek kamal prabhu rakhyau gohi, kamal nayan pujan chahan soi
Kathin bhakti dekhi Prabhu Shankar, bhaye prasan diye ichhatvar.
Jai Jai Jai Anant avinasi, karat kripa sab ke ghat vasi
Dushat sakal nit mohi satavaen, bhramat rahe mohi chain na avaen.
Trahi trahi main nath pukarun, yahi avasari mohi, ani ubaro.
Lai trishul shatruni ko maro, sankat se mohe ani ubaro.
Mata pita bhrata sab hoi, sankat men puchhat nahin koi.
Svarmi ek hai as tumhari, ai haranu ab sankat bhari
Dhan nirdhan ko det sadai, jo koi jancha so phal pahin.
Ustuti kehi vidhi karaun tumhari, shamahu nath ab chuk hamari
Shahkar ho sankat ke nashan, vighna vinashan mangal karan.
Yogi yati muni dhyan lagavain, sharad Narad shish nivavain.
Namo, namo jai namo Shivaye, sur Brahmadik par na paye.
Jo yah path kare man lai, tapar hot hain Shambhu sahai.
Rinya jo koi ho adhikari, path kare so pavan-hari
Putra ho na ichchha kari koi, nishchai Shiv prasad te hoi
Pandit triyodashi ko lavain, dhyan purvak horn karavain.
Tryodashi vrita kare hamesh, tan nahin take rahe kalesh.
Dhup dip naived chadhavai, Shankar sanmukh path sunavai.
Janam Janam ke pap nashavai, ahtvas Shivpur men pavai.
Kahe Ayodhya as tumhari, jan sakal dukh harahu hamari.
DOHA:
Nitya Nema kari Pratahi
Patha karau Chalis
Tum Meri Man Kamana
Purna Karahu Jagadish
Shiv Chalisa in Hindi
श्री गणेश गगरिजा सुवन,
मंगल मूल सुजान।
कहत अयोध्यादास तुम,
देहु अभय विदान॥
जय गगरिजा पगत दीन दयाला।
सदा कित सन्तन प्रगतपाला॥
भाल चन्द्रमा सोहत नीके ।
कानन कु ण्डल नागफनी के ॥
अंग गौि गशि गंग बहाये।
मुण्डमाल तन छाि लगाये॥
वस्त्र खाल बाघम्बि सोहे।
छगव को देख नाग मुगन मोहे॥
मैना मातुकी ह्वैदुलािी।
बाम अंग सोहत छगव न्यािी॥
कि गिशूल सोहत छगव भािी।
कित सदा शिुन क्षयकािी॥
नन्दि गणेश सोहैत हैंकै से।
सागि मध्य कमल हैंजैसे॥
कागतिक श्याम औि गणिाऊ।
या छगव को कगह जात न काऊ॥
देवन जबही ंजाय पुकािा।
तब ही दुख प्रभुआप गनवािा॥
गकया उपद्रव तािक भािी।
देवन सब गमगल तुमगहं जुहािी॥
तुित षडानन आप पठायउ।
लवगनमेष महं मारि गगिायउ॥
आप जलंधि असुि संहािा।
सुयश तुम्हाि गवगदत संसािा॥
गिपुिासुि संग युद्ध मचाई।
सबगहं कृ पा कि लीन बचाई॥
गकया तपगहं भागीिथ भािी।
पुिब प्रगतज्ञा तसुपुिािी॥
दागनन महं तुम सम कोउ नाही ं।
सेवक स्तुगत कित सदाही ं॥
वेद नाम मगहमा तव गाई।
अकथ अनागद भेद नगहं पाई॥
प्रगट उदगध मंथन मेंज्वाला।
जिेसुिासुि भयेगवहाला॥
कीन्ह दया तहं किी सहाई।
नीलकण्ठ तब नाम कहाई॥
पूजन िामचंद्र जब कीन्हा।
जीत के लंक गवभीषण दीन्हा॥
सहस कमल मेंहो िहेधािी।
कीन्ह पिीक्षा तबगहं पुिािी॥
एक कमल प्रभुिाखेउ जोई।
कमल नयन पूजन चहं सोई॥
कगठन भन्दि देखी प्रभुशंकि।
भयेप्रसन्न गदए इन्दित वि॥
जय जय जय अनंत अगवनाशी।
कित कृ पा सब के घटवासी॥
दुष्ट सकल गनत मोगह सतावै।
भ्रमत िहेमोगह चैन न आवै॥
िागह िागह मैंनाथ पुकािो।
यगह अवसि मोगह आन उबािो॥
लैगिशूल शिुन को मािो।
संकट सेमोगह आन उबािो॥
मातुगपता भ्राता सब कोई।
संकट मेंपूछत नगहं कोई॥
स्वामी एक हैआस तुम्हािी।
आय हिहु अब संकट भािी॥
धन गनधिन को देत सदाही ं।
जो कोई जांचेवो फल पाही ं॥
स्तुगत के गह गवगध किौंतुम्हािी।
क्षमहु नाथ अब चूक हमािी॥
शंकि हो संकट के नाशन।
मंगल कािण गवघ्न गवनाशन॥
योगी यगत मुगन ध्यान लगावैं।
नािद शािद शीश नवावैं॥
नमो नमो जय नमो गशवाय।
सुि ब्रह्मागदक पाि न पाय॥
जो यह पाठ किेमन लाई।
ता पाि होत हैशम्भुसहाई॥
ॠगनया जो कोई हो अगधकािी।
पाठ किेसो पावन हािी॥
पुि हीन कि इिा कोई।
गनश्चय गशव प्रसाद तेगह होई॥
पन्दण्डत ियोदशी को लावे।
ध्यान पूविक होम किावे॥
ियोदशी ब्रत किेहमेशा।
तन नही ंताके िहेकलेशा॥
धूप दीप नैवेद्य चढ़ावे।
शंकि सम्मुख पाठ सुनावे॥
जनम जनम के पाप नसावे।
अंतवास गशवपुि मेंपावैं॥
कहेअयोध्या आस तुम्हािी।
जागन सकल दुुःख हिहु हमािी॥
गनत्त नेम कि प्रातुः ही,
पाठ किौंचालीसा।
तुम मेिी मनोकामना,
पूणिकिो जगदीश॥
मगसि छगठ हेमन्त ॠतु,
संवत चौसठ जान।
3- Shiv Panchakshara Stotram
Naagendra-Haaraaya Tri-Locanaaya
Bhasma-Angga-Raagaaya Mahe[a-Ii]shvaraaya |
Nityaaya Shuddhaaya Dig-Ambaraaya Tasmai Nakaaraaya Namah Shivaaya ||1||
Mandaakinii-Salila-Candana-Carcitaaya
Nandi-Iishvara-Pramatha-Naatha-Mahe[a-Ii]shvaraaya |
Mandaara-Pusspa-Bahu-Pusspa-Su-Puujitaaya
Tasmai Makaaraaya Namah Shivaaya ||2||
Shivaaya Gaurii-Vadana-Abja-Vrnda-Suuryaaya
Dakssa-Adhvara-Naashakaaya |
Shrii-Niilakanntthaaya Vrssa-Dhvajaaya
Tasmai Shikaaraaya Namah Shivaaya ||3||
Vashissttha-Kumbhodbhava-Gautama-Aarya-Muuni-Indra-Deva-Aarcita-Shekharaaya |
Candra-Aarka-Vaishvaanara-Locanaaya
Tasmai Vakaaraaya Namah Shivaaya ||4||
Yajnya-Svaruupaaya Jattaa-Dharaaya
Pinaaka-Hastaaya Sanaatanaaya |
Divyaaya Devaaya Dig-Ambaraaya Tasmai Yakaaraaya Namah Shivaaya ||5||
Pan.caakssaram-Idam Punnyam Yah Patthe-Shiva-Samnidhau | Shivalokam-Aavaapnoti Shivena Saha Modate ||6||
नागेन्द्रहािाय गिलोचनाय
भस्माङ्गिागाय महेश्विाय ।
गनत्याय शुद्धाय गदगम्बिाय
तस्मैनकािाय नमुः गशवाय ॥१॥
मिागकनीसगललचिनचगचिताय
निीश्विप्रमथनाथमहेश्विाय ।
मिािपुष्पबहुपुष्पसुपूगजताय
तस्मैमकािाय नमुः गशवाय ॥२॥
गशवाय गौिीवदनाब्जवृिसूयािय
दक्षाध्विनाशकाय ।
श्रीनीलकण्ठाय वृषध्वजाय
तस्मैगशकािाय नमुः गशवाय ॥३॥
वगशष्ठकु म्भोद्भवगौतमायिमूनीन्द्रदेवागचितशेखिाय ।
चन्द्राकि वैश्वानिलोचनाय
तस्मैवकािाय नमुः गशवाय ॥४॥
यज्ञस्वरूपाय जटाधिाय
गपनाकहस्ताय सनातनाय ।
गदव्याय देवाय गदगम्बिाय
तस्मैयकािाय नमुः गशवाय ॥५॥
पञ्चाक्षिगमदं पुण्यं युः पठे न्दिवसंगनधौ ।
गशवलोकमावाप्नोगत गशवेन सह मोदते॥६॥
4- Shiv mahima Stotra
Text 1
mahimnah param te parama vidusho yadyasadrishi
stutir brahma dina mapitadava sannastvayi girah,
atha vacyah sarvah svamati parina mavadhi grinan
mamapyeshah stotre hara nirapavadah parikarah
Sri Pushpadanta said:
If it is unseemly to praise You when ignorant of the extent of’ Your greatness, then even the praises of Brahma and others are inadequate. If no one can be blamed when they praise You according to their intellectual powers, then my attempt to compose a hymn cannot be reproached. (1)
Text 2
Atitah panthanam tava ca mahima vanmanasayor
atad vyavrttya yam cakita mabhi dhatte shrutirapi,
sa kasya stotavyah katividha gunah kasya vishayah
pade tvarvacine patati na manah kasya na vacah.
Your greatness is beyond the reach of mind and speech. Who can properly praise that which even the Vedas describe with trepidation, by means of’ ‘neti-neti / not this, not this’? How many qualities does He possess? By whom can He be perceived? Yet whose mind and speech do not turn to the form later taken by Him (saguna) (2)
Text 3
Madhu sphita vacah paramam amritam nirmitavatas
tava brahman kim vag api suraguror vismaya padam,
mama tvetam vanim guna kathana punyena bhavatah
punam ityarthe’smin puramathana buddhir vyavasita.
O Brahman! Do even Brihaspati’s praises cause wonder to You, the author of the nectar like sweet Vedas? 0 destroyer of the three cities, the thought that by praising Your glories I shall purify my speech has prompted me to undertake this work. (3)
Text 4
Tavaisvaryam yat taj jagadudaya raksa pralayakrit
trayivastu vyastam tisrishu guna-bhinnasu tanushu,
abhavyanam asmin varada ramaniyama ramanim
vihantum vyakrosim vidadhata ihaike jadadhiyah.
O Giver of boons! Some stupid people produce arguments–pleasing to the ignorant but in fact hateful– to refute Your Divinity, which creates, preserves and destroys the world, which is divided into three bodies (Brahma, Vishnu and Shiva) according to the three gunas, and which is described in the three Vedas. (4)
Text 5
Kimihah kimkayah sa khalu kimupaya stribhuvanam
kimadharo dhata srijati kimupadana iti ca,
atarkyaish varye tvay yanavasara duhstho hatadhiyah
kutarko’yam kamshcin mukharayati mohaya jagatah.
To fulfill what desire, assuming what form, with what instruments, support and material does that Creator create the three worlds? This kind of futile argumentation about You whose divine nature is beyond the reach of intellect, makes the perverted vociferous, and brings delusion to men. (5)
Text 6
Ajanmano lokah kimavayava vanto’pi jagatam
adhisthataram kim bhavavidhir-anadritya bhavati,
anisho va kuryad bhuvana janane kah parikaro
yato mandastvam praty-amaravara samsherata ime.
O Lord of gods! Can the worlds be without origin, though they have bodies? Is their creation possible without a creator? Who else but God can initiate the creation of the worlds? Because they are fools they raise doubts about Your existence. (6)
Text 7
Trayi sankhyam yogah pasupati matam vaishnavamiti
prabhinne prasthane paramidamadah pathyamiti ca,
rucinam vaicitryad riju kutila nana pathajusham
nrinameko gamyas tvamsasi payasa marnava iva.
Different paths (to realization) arc enjoined by the three Vedas, by Sankhya, Yoga, Pashupata (Shaiva) (doctrine and Vaishnava Shastras. People follow different paths, straight or crooked, according to their temperament, depending on which they consider best, or most appropriate–and reach You alone just as rivers enter the ocean. (7)
Text 8
Mahokshah khatvangam parashu-rajinam bhasma haninah
kapalam cetiyat tava varada tantro pakaranam,
surastam tamriddhim dadhati tu bhavad bhru pranihitam
na hi svatma ramam vishaya mriga trishna bhramayati.
O Giver of boons! A great bull, a wooden hand rest, an axe, a tiger skin, ashes, serpents, a human skull and other such things–these are all You own, though simply by casting Your eyes on gods You gave them great treasures which they enjoy. Indeed one whose delight is in the Self cannot be deluded by the mirage of sense objects. (8)
Text 9
Dhruvam kascit sarvam sakala mapara stva dhruva midam
paro dhrau vyadhrauvye jagati gadati vyasta vishaye,
samaste’pye tasmin puramathana tair vismita iva
stuvan jihremi tvam na khalu nanu dhrishta mukharata.
O Destroyer of the demon Pura, some say that the whole universe is eternal while others say that all is transitory. Others still, hold that it is eternal and non-eternal — having different characteristics. Bewildered by all this, I do not feel ashamed to praise You; indeed my loquacity is an indication of my boldness. (9)
Text 10
Tavaisvaryam yatnad yadupari virincir-hari-radhah
paricchett- um yatav anala manala skandha vapushah,
tato bhakti sraddha bhara-guru-grinad-bhyam girisha yat
svayam tasthe tabhyam tava kim anuvrittir na phalati.
O Girisha, when You took the form of a pillar of fire, Brahma trying from above and Vishnu trying from below failed to measure You. Afterwards, when they praised You with great faith and devotion, You revealed yourself to them of Your own accord; does not surrender to You bear fruit? (10)
Text 11
Ayatnadapadya tribhuvanama-vairavya-tikaram
d- ashasyo yadbahun abhrita ranakandu paravashan,
sthirah padmasreni racita caranam bhoruhabaleh
sthiraya stvad bhaktes tripurahara visphur jitamidam.
O Destroyer of Tripura, it was because of that great devotion, which prompted him to offer his heads as lotuses to Your feet, that the ten-headed Ravana was still with arms and eager for fresh war after he had effortlessly rid the three worlds of all traces of enemies. (11)
Text 12
Amushya tvatseva samadhigata-saram bhujavanam
balat-kailase’pi tvadadhivasatau vikramayatah,
alabhya patale pyalasa-calitan-gustha-shirasi
pratishtha tvayyasid dhruvamupacito muhyati khalah
But when he (Ravana) extended the valour of his arms-whose strength was obtained by worshipping You- to Kailas, Your abode, You moved the tip of Your toe, and he did not find a resting place even in the nether world. Truly, when affluent the wicked become deluded. (12)
Text 13
Yadriddhim sutramno varada paramo-ccairapi satim
adhashcakre banah parijana vidheya tribhuvanah,
na taccitram tasmin varivasitari tvac caranayor
na kasya unnatyai bhavati srirasastvay yavanatih.
O Giver of boons, since Bana was the worshipper of Your feet is it to be wondered at that he had the three worlds at his command and put to shame the wealth of Indra? What prosperity does not come from bowing down the head to You? (13)
Text 14
Akanda brahmanda kshaya cakita devasura kripa
vidheya syasidyas trinayana visham samhrita vatah,
sa kalmashah kanthe tava na kurute na shriya maho
vikaro’pi shlaghyo bhuvana-bhaya-bhangavyasaninah- .
O Three-Eyed One, who drank poison out of compassion for gods and demons when they were distraught at the sudden prospect of the destruction of the universe, surely the dark blue stain on Your throat has beautified You. Even deformity is to be admired in one who is given to freeing the world of fear. (14)
Text 15
Asiddhartha naiva kvacidapi sadeva suranare
nivartante nityam, jagati jayino yasya vishikhah,
sa pashyannisa tvam itara surasadharana mabhut
smarah smarta-vyatma na hi vasishu pathyah paribhavah
O Lord, the god of love, whose arrows never fail in the world of gods and men, become nothing but an object of memory because he looked on You as an ordinary god (his body being burnt by Your look of wrath). An insult to the self controlled is not conducive to good. (15)
Text 16
Mahi padaghatad vrajati sahasa samshaya-padam
padam visnor-bhramyad bhujaparigha-rugna-graha-ganam- ,
muhur-dyaur-dausthyam yat-yanibhrita-jata-taditata- ta
jagad-rakshayai tvam natasi nanu vamaiva vibhuta.
When You danced to save the world, the earth was suddenly thrown into a precarious state at the striking of Your feet; the spatial regions and the hosts of stars felt oppressed by the movement of Your massive club-like arms; and the heavens became miserable as their sides were constantly struck by Your waving matted hair. Indeed it is Your very mightiness which is the cause of the trouble. (16)
Text 17
Viyad-vyapi tara gana-gunita phenod-gama-rucih
pravaho varam yah prishata-laghu-dristah shirasi te,
jagad-dvipakaram jaladhivalayam tena kritami
tyane-naivon-neyam dhrita-mahima divyam tava vapuh.
The river which pervades the sky and whose foam crests look all the more beautiful because of stars and planets, seems no more than a drop of water when on Your head. That same river has turned the world into islands surrounded by waters. From this can be judged vastness of Your divine body. (17)
Text 18
Rathah kshoni yanta shata-dhriti-ragendro dhanuratho
rathange candrarkau rathacarana-panih shara iti,
didhakshoste ko’yam tripura-trina-madambara-vidhir
vidheyaih kridantyo na khalu paratantrah prabhu-dhiyah.
When You wanted to burn the three cities of the demons – which were but a piece of straw to You–the earth was Your chariot, Brahma Your charioteer, the great mountain Meru Your bow, the sun and the moon the wheels of Your chariot, Vishnu Your arrow. Why all this paraphernalia? The Lord is not dependent on others. He was only playing with things at His command. (18)
Text 19
Hariste sahasram kamala-balima-dhaya padayor
yadekone tasmin nija-mudaharan-netra-kamalam,
g- ato bhaktyu-drekah parinatim-asau cakra-vapusha
trayanam rakshayai tripura-hara jagarti jagatam.
O Destroyer of the three cities, Hari rooted out His own lotus-eye to make up the difference when one flower was missing in His offering of 1,000 lotuses to Your feet. For this great devotion You awarded the discus (Sudarshan Chakra) ~ with which Hari protects the three worlds. (19)
Text 20
Kratau supte jagrat tvamasi phalayoge kratumatam
kva karma pradhvastam phalati purusha-radhana-mrite,
atas-tva- m sam-preksya kratusu phala-dana-pratibhuvam
shrutau shraddham baddhva dridha-parikarah karmasu janah.
When a sacrifice has ended, You ever keep awake to bestow its fruit on the sacrificer. How can any action bear fruit if not accompanied by worship of You, 0 Lord? Therefore, knowing You to be the Giver of fruits of sacrifices and putting faith in the Vedas, people become resolute about the performance of sacrificial acts. (20)
Text 21
Kriyadakso dakshah kratupati-radhisha-stanubhrita- m
rishinamartvijyam sharanada sadasyah suraganah,
kratu-bhramshas-tvat- tah kratuphala-vidhana-vyasanino
dh- ruvam kartuh sraddha vidhura-mabhicaraya hi makhah.
O Giver of refuge, even that sacrifice where Daksha, the Lord of creation and expert in sacrifices, was the sacrificer, rishis were priests, gods participants, was destroyed by You who are habitually the Giver of fruits of sacrifices. Surely sacrifices cause injury to the sacrificers in the absence of faith and devotion. (21)
Text 22
Praja-natham natha prasabha-mabhikam svam duhitaram
gatam rohid-bhutam rira-mayishumrishyasya vapusha,
dhanus paner yatam divamapi sapatra kritamamum trasantam te’dyapi tyajati na mriga-vyadharabhasah.
O Lord, the fury of You who became a hunter with a bow in hand has not as yet left Brahma who, overcome by incestuous lust and finding his own daughter transforming herself into a hind, desired to ravish her in the body of a stag and keenly pierced by Your arrows, he (Brahma) has fled to the sky(22)
Text 23
Svalavanya-shamsa dhrita-dhanusha-mahnnaya trinavat
purah plustam drishtva pura-mathana pushpa-yudhamapi,
yadi strainam devi yama-nirata dehardha-ghatana
davaiti tvam-addha bata varada mugdha yuvatayah.
O Destroyer of the three cities, 0 Giver of boons, is Parvati who saw the god of love, bow in hand, burnt like a piece of straw in a minute by You, still proud of her beauty and believing that You are fascinated by her, because she was allowed to occupy half Your body because of her austerities? Ah, surely all women are under delusion. You have completely conquered Your senses. (23)
Text 24
Shmashanesva-krida smarahara pishacah sahacarash
cita-bhasma-lepah sragapi nrikaroti-parikarah.
amangalyam- shilam tava bhavatu namaiva-makhilam
tathapi smartrinam varada paramam mangalamasi.
O Destroyer of the god of love, 0 Giver of boons, Your play is in cremation grounds, Your companions are ghosts, You smear Your body with the ashes of burnt bodies, human skulls are Your garland-all Your conduct is indeed inauspicious. But You promote the greatest good of those who remember You. (24)
Text 25
Manah pratyak-citte savidha-mavadhayatta-marutah
pr- ahrishyadromanah pramada-salilot-sangitadrisah
y- ada-lokyah-ladam hrada iva nimajya-mritamaye
dadhat-yantas- -tattvam kimapi yaminas-tat kila bhavan.
You are indeed that inexpressible Truth which the yogis realize within through concentrating their minds on the Self and controlling the breath according to the directions laid down in the scriptures, and realizing which Truth they experience rapturous thrills and shed profuse tears of joy; swimming as it were in a pool of nectar they enjoy inner bliss. (25)
Text 26
Tvamarkas-tvam somas tvamasi pavanas tvam hutavahas
tvamapas-tvam vyoma tvamu dharanir-atma tvamiti ca,
paricchinnam-evam tvayi parinata bibhratu giram
na vidmas-tat-tattvam vayamiha tu yat-tvam na bhavasi.
The wise hold this limiting view of You: You are the sun, You are the moon, You are fire, You are air, You are water, You are space, You are the earth and You are the Self. But we do not know the things which You are not. (26)
Text 27
Trayim tisro vrittis tribhuvana-matho trinapi sura
nakaradyair-varnais tribhir-abhi-dadhat-tirnavikri- ti,
turiyam te dhama dhvanibhi-rava-rundhana-manubh- ih
samastam vyastam tvam sharanada grinat-yomiti padam.
O Giver of refuge, with the three letters A, U, M, indicating the three Vedas, three states, three worlds and the three gods, the word AUM(Om) describes You separately. By its subtle sound the word Om collectively denotes You – Your absolute transcendental state which is free from change. (27)
Text 28
Bhavah sarvo rudrah pasupati-rathograh sahamahan
statha bhime-shanav iti yadabhi-dhana-shtakam-idam,
amu- shmin-pratyekam pravicarati deva shrutirapi
priyayasmai dhamne pravihita-namasyo’smi bhavate.
O Lord! Bhava, Sharva, Rudra, Pashupati, Ugra, Mahadeva, Bhima, and Ishanathese eight names of Yours are each treated in detail in the Vedas. To You, most beloved Lord Shankara, of resplendent form, I offer salutations. (28)
Text 29
Namo nedisthaya priyadava davishthaya ca namo
namah kshodisthaya smarahara mahishthaya ca namah
namo varshishthaya trinayana yavishthaya ca namo
namah sarvasmai te tadida-mitisarvaya ca namah.
O Lover of solitude, my salutations to You who are the nearest and the farthest. 0 Destroyer of the god of love, my salutations to You who are the minutest and also the largest. 0 Three-eyed one, my salutations to You who are the oldest and also the youngest. My salutations to You again and again who are all and also transcending all. (29)
Text 30
Bahala-rajase vishvot-pattau bhavaya namo namah
prabala-tamase tat-samhare haraya namo namah,
jana-sukhakrite sattvo-driktau mridaya namo namah
pramahasi pade nistraigunye shivaya namo namah.
Salutations to You as Brahma in whom rajas prevails for the creation of the universe. Salutations to You as Rudra in whom tamas prevails for its destruction. Salutations to You as Vishnu in whom sattva prevails for giving happiness to the people. Salutations to You, 0 Shiva, who are effulgent and beyond the three attributes. (30)
Text 31
Krisha-parinati cetah klesha-vashyam kva cedam
kva ca tava gunasimol langhini shashva-driddhih,
iti cakita-mamandi kritya mam bhakti-radhad
varada caranayo-ste vakya-pushpo-paharam.
O Giver of boons, how poor is my ill-developed mind, subject to afflictions, and how boundless Your divinity- Eternal and possessing infinite virtues. Though terror–stricken because of this, I am inspired by my devotion to offer this hymnal garland at Your feet. (31)
Text 32
Asita-giri-samam syat kajjalam sindhu-patre
sura-taruvara-shak- ha lekhani patra-murvi,
likhati yadi grhitva sharada sarva-kalam
tadapi tava gunanam isha param na yati.
O Lord, if the black mountain be ink, the ocean the inkpot, the branch of the stout wish-fulfilling tree a pen, the earth the writing leaf, and if taking these the Goddess of Learning writes for eternity, even then the limit of Your virtues will not be reached. (32)
Text 33
Asura-sura-munindrair arcita-syendu-mauler
grathita-g- una-mahimno nirguna-syesvarasya,
sakala-gan- a-varisthah pushpadanta-bhidhano
rucira-mal- aghu-vrittaih stotra-metac-cakara.
The best of Gandharvas, Pushpadanta by name, composed in great devotion this beautiful hymn to the Lord, who is worshipped by demons, gods, and the best of sages, whose praises have been sung, who has the moon on His forehead, and who is attributeless. (33)
Text 34
Ahara-harana-vadyam dhurjateh stotra-metat
pathati paramabhaktya shuddhacittah pumanyah.
sa bhavati shivaloke rudra-tulya-stathatra
pracurata- ra-dhanayuh putravan-kirtimanshca.
The person who with purified heart and in great devotion always reads this beautiful and elevating hymn to Shiva, becomes like Shiva (after death) in the abode of Shiva, and while in this world gets abundant wealth, long life, progeny and fame. (34)
Text 35
Maheshannaparo devo mahimno napara stutih,
aghorannaparo mantro nasti tattvam guroh param.
There is no God higher than Shiva, there is no hymn better than the hymn on the greatness of Shiva, there is no mantra more powerful than the name of Shiva, there is nothing higher to be known than the real nature of the Guru. (35)
Text 36
Diksha danam tapas tirtham jnanamyaga-dikah kriyah,
mahimnah stava pathasya kallam narhanti shodashim
Initiation into spiritual life, charities, austerities, pilgrimages, practice of yoga, performance of sacrificial rites – none of these give even a sixteenth part of the merit that one gets by reciting the hymn on the greatness of Shiva. (36)
Text 37
Kusuma-dashana-nama sarva-gandharva-rajah
shishu-sh- ashadhara-mauler deva-devasya dasah
sa khalu nija-mahimno bhrashta evasya roshat
stavanamidamakarsid divya-divyam mahimnah.
The Lord of Gandharvas, Pushpadanta by name, is the servant of the God of gods who has the crescent moon on his forehead. Fallen from his glory due to the wrath of the Lord, he composed this very beautiful uplifting hymn on the greatness of Shiva to regain His favor. (37)
Text 38
Suravaramuni-pujyam sarvagamokshaikahetum
pathati yadi manushyah pranjalir-nanyacetah,
vrajati shiva-samipam kinnaraih stuyamanah
stavanamidamamogham puspadanta-pranitam.
If one with single-minded devotion and folded palms reads this unfailing hymn composed by Pushpadanta, which is adored by great gods and the best of sages and which grants heaven and liberation, one goes to Shiva and is worshipped by Kinnaras (celestial beings). (38)
Text 39
Asamapta-midam stotram punyam gandharva bhashitam,
anaupamyam manohari shiva-mishvara-varnanam.
Thus ends this unparalleled sacred hymn composed by Pushpadanta and describing the glory of God Shiva in a most fascinating manner. (39)
Text 40
Ityesa vanmayi puja shrimac shankara padayoh,
arpita tena devesah priyatam me sadashivah.
This hymn worship is offered at the feet of Shiva. May the ever beneficent Lord of gods be pleased with me at this! (40)
Text 41
Tava tattwamna janami kidrishosi maheshwara
yadrashosi mahadeva tadrashaya namo namah
I do not know the truth of your nature and who you are- O great God my salutations to your true nature. (41)
Text 42
Eka kalam dwikalam wa trikalam yah pathennarah
sarva papa vinirmuktah shivaloke mahiyate
Whoever reads this once, twice or thrice (in a day) revels in the domain of Shiva, bereft of all sins. (42)
Text 43
Sri pushpadanta mukha pankaja nirgatena
stotrena kilbisha harena hara-priyena,
kanthas thitena pathitena samahitena
suprinito bhavati bhutapatir maheshah.
If a person learns by heart and recites this hymn, which flowed from the lotus mouth of Pushpadanta, which destroys sins and is dear to Shiva and which equally promotes the good of all, Shiva, the Lord of creation, becomes very pleased. (43)
Ithi Sri Pushpadanta Virachith Shiva Mahimna Stotram Samaptham
thus ends the hymn called – “Shiva Mahimna Stotra” composed by Pushpadanta.
Verse 1
मगहम्नुः पािं तेपिमगवदुषो यद्यसदृशी
स्तुगतब्रिह्मादीनामगप तदवसन्नास्त्वगय गगिुः।
अथाऽवाच्युः सविुः स्वमगतपरिमाणावगध गृणन ममाप्येष स्तोिेहि गनिपवादुः परिकिुः॥ १॥
Verse 2
अतीतुः पंथानं तव च मगहमा वाङ्मनसयोुः
अतद्व्यावृत्त्या यं चगकतमगभधत्तेश्रुगतिगप।
स कस्य स्तोतव्युः कगतगवधगुणुः कस्य गवषयुः
पदेिवािचीनेपतगत न मनुः कस्य न वचुः॥ २॥
Verse 3
मधुस्फीता वाचुः पिममृतं गनगमितवतुः
तव ब्रह्मन गकं वागगप सुिगुिोगविस्मयपदम ।
मम िेतां वाणी ंगुणकथनपुण्येन भवतुः
पुनामीत्यथेऽन्दस्मन पुिमथन बुन्दद्धव्यिवगसता॥ ३॥
Verse 4
तवैश्वयांयत्तज्जगदुदयिक्षाप्रलयकृ त
ियीवस्तुव्यस्तं गतस्रुषुगुणगभन्नासुतनुषु।
अभव्यानामन्दस्मन विद िमणीयामिमणी ं
गवहन्तुं व्याक्रोशी ं गवदधत इहैके जडगधयुः॥ ४॥
Verse 5
गकमीहुः गकं कायुः स खलुगकमुपायन्दस्त्रभुवनं
गकमाधािो धाता सृजगत गकमुपादान इगत च।
अतर्क्यैश्वयेिय्यनवसि दुुःथथो हतगधयुः
कु तकोऽयं कांगश्चत मुखियगत मोहाय जगतुः॥ ५॥
Verse 6
अजन्मानो लोकाुः गकमवयववन्तोऽगप जगतां
अगधष्ठातािं गकं भवगवगधिनादृत्य भवगत।
अनीशो वा कु यािद भुवनजननेकुः परिकिो
यतो मिास्त्वां प्रत्यमिवि संशेित इमे॥ ६॥
Verse 7
ियी साङ यं योगुः पशुपगतमतं वैष्णवगमगत
प्रगभन्नेप्रथथानेपिगमदमदुः पथ्यगमगत च।
रुचीनां वैगचत्र्यादृजुकु गटल नानापथजुषां
नृणामेको गम्यस्त्वमगस पयसामणिव इव॥ ७॥
Verse 8
महोक्षुः खट्वाङ्गं पिशुिगजनं भस्म फगणनुः
कपालं चेतीयत्तव विद तन्त्रोपकिणम ।
सुिास्तां तामृन्दद्धं दधगत तुभवद भूप्रगणगहतां
न गह स्वात्मािामं गवषयमृगतृष्णा भ्रमयगत॥ ८॥
Verse 9 ध्रुवं कगश्चत सवांसकलमपिस्त्वध्रुवगमदं
पिो ध्रौव्याऽध्रौव्येजगगत गदगत व्यस्तगवषये।
समस्तेऽप्येतन्दस्मन पुिमथन तैगविन्दस्मत इव
स्तुवन गजह्रेगम िां न खलुननुधृष्टा मुखिता॥ ९॥
Verse 10
तवैश्वयांयत्नाद यदुपरि गवरिगञ्चहिरििधुः
परििे तुं यातावगनलमनलस्कन्धवपुषुः।
ततो भन्दिश्रद्धा-भिगुरु-गृणद्भ्ां गगरिश यत
स्वयं तथथेताभ्यां तव गकमनुवृगत्तनिफलगत॥ १०॥
Verse 11
अयत्नादासाद्य गिभुवनमवैिव्यगतकिं
दशास्यो यद्बाहूनभृत-िणकण्डू-पिवशान ।
गशिुःपद्मश्रेणी-िगचतचिणाम्भोरुह-बलेुः
न्दथथिायास्त्वद्भिेन्दस्त्रपुिहि गवस्फू गजितगमदम ॥ ११॥
Verse 12
अमुष्य ित्सेवा-समगधगतसािं भुजवनं
बलात कै लासेऽगप िदगधवसतौ गवक्रमयतुः। अलभ्यापातालेऽप्यलसचगलतांगुष्ठगशिगस
प्रगतष्ठा िय्यासीद ध्रुवमुपगचतो मुह्यगत खलुः॥ १२॥
Verse 13
यदृन्दद्धं सुिाम्णो विद पिमोच्चैिगप सती ं
अधश्चक्रे बाणुः परिजनगवधेयगिभुवनुः।
न तन्दच्चिं तन्दस्मन वरिवगसतरि िच्चिणयोुः
न कस्याप्युन्नत्यैभवगत गशिसस्त्वय्यवनगतुः॥ १३॥
Verse 14
अकाण्ड-ब्रह्माण्ड-क्षयचगकत-देवासुिकृ पा
गवधेयस्याऽऽसीद यन्दस्त्रनयन गवषं संहृतवतुः।
स कल्माषुः कण्ठेतव न कु रुतेन गश्रयमहो
गवकािोऽगप श्लाघ्यो भुवन-भय- भङ्ग- व्यसगननुः॥ १४॥
Verse 15
अगसद्धाथािनैव क्वगचदगप सदेवासुिनिे
गनवतिन्तेगनत्यं जगगत जगयनो यस्य गवगशखाुः।
स पश्यन्नीश िागमतिसुिसाधािणमभूत
स्मिुः स्मतिव्यात्मा न गह वगशषुपथ्युः परिभवुः॥ १५॥
Verse 16
मही पादाघाताद व्रजगत सहसा संशयपदं
पदं गवष्णोभ्रािम्यद भुज-परिघ-रुग्ण-ग्रह- गणम ।
मुहुद्यौदौस्थ्यं यात्यगनभृत-जटा-तागडत-तटा
जगद्रक्षायैिं नटगस ननुवामैव गवभुता॥ १६॥
Verse 17
गवय-द्व्या पी तािा-गण-गुगणत-फे नोद्गम-रुगचुः
प्रवाहो वािां युः पृषतलघुदृष्टुः गशिगस ते।
जगद्द वीपाकािं जलगधवलयं तेन कृ तगमगत
अनेनैवोन्नेयं धृतमगहम गदव्यं तव वपुुः॥ १७॥
Verse 18
िथुः क्षोणी यन्ता शतधृगतिगेन्द्रो धनुिथो
िथाङ्गे चन्द्राकौ िथ-चिण-पागणुः शि इगत।
गदधक्षोस्तेकोऽयं गिपुितृणमाडम्बि गवगधुः
गवधेयैुः क्रीडन्त्यो न खलुपितन्त्राुः प्रभुगधयुः॥ १८॥
Verse 19
हरिस्तेसाहस्रं कमल बगलमाधाय पदयोुः
यदेकोनेतन्दस्मन गनजमुदहिन्नेिकमलम ।
गतो भक्त्युद्रेकुः परिणगतमसौ चक्रवपुषुः
ियाणां िक्षायैगिपुिहि जागगतिजगताम ॥ १९॥
Verse 20
क्रतौ सुप्तेजाग्रत िमगस फलयोगेक्रतुमतां
क्व कमिप्रध्वस्तं फलगत पुरुषािाधनमृते।
अतस्त्वां सम्प्रेक्ष्य क्रतुषुफलदान-प्रगतभुवं
श्रुतौ श्रद्धां बध्वा दृढपरिकिुः कमिसुजनुः॥ २०॥
Verse 21
गक्रयादक्षो दक्षुः क्रतुपगतिधीशस्तनुभृतां
ऋषीणामान्दििज्यं शिणद सदस्याुः सुि-गणाुः।
क्रतुभ्रंशस्त्वत्तुः क्रतुफल-गवधान-व्यसगननुः
ध्रुवं कतुांश्रद्धा गवधुिमगभचािाय गह मखाुः॥ २१॥
Verse 22
प्रजानाथं नाथ प्रसभमगभकं स्वां दुगहतिं
गतं िोगहद भूतां रििमगयषुमृष्यस्य वपुषा।
धनुष्पाणेयाितं गदवमगप सपिाकृ तममुं
िसन्तं तेऽद्यागप त्यजगत न मृगव्याधिभसुः॥ २२॥
Verse 23
स्वलावण्याशंसा धृतधनुषमह्नाय तृणवत
पुिुः प्लुष्टं दृष्ट्वा पुिमथन पुष्पायुधमगप |
यगद स्त्रैणं देवी यमगनित-देहाधि-घटनात
अवैगत िामद्धा बत विद मुग्धा युवतयुः॥ २३॥
Verse 24
श्मशानेष्वाक्रीडा स्मिहि गपशाचाुः सहचिाुः
गचता-भस्मालेपुः स्रगगप नृकिोटी-परिकिुः।
अमङ्गल्यं शीलं तव भवतुनामैवमन्दखलं
तथागप स्मतत िणां विद पिमं मङ्गलमगस॥ २४॥
Verse 25
मनुः प्रत्यक गचत्तेसगवधमगवधायात्त-मरुतुः
प्रहृष्यद्रोमाणुः प्रमद-सगललोत्सङ्गगत-दृशुः।
यदालोर्क्याह्लादं ह्रद इव गनमज्यामृतमये
दधत्यन्तस्तत्त्वं गकमगप यगमनस्तत गकल भवान ॥ २५॥
Verse 26
िमकि स्त्वं सोमस्त्वमगस पवनस्त्वं हुतवहुः
िमापस्त्वं व्योम िमुधिगणिात्मा िगमगत च।
परिन्दिन्नामेवं िगय परिणता गबभ्रगत गगिं
न गवद्मस्तत्तत्त्वं वयगमह तुयत िं न भवगस॥ २६॥
Verse 27
ियी ं गतस्रो वृत्तीन्दस्त्रभुवनमथो िीनगप सुिान
अकािाद्यैविणैन्दस्त्रगभिगभदधत तीणिगवकृ गत।
तुिीयं तेधाम ध्वगनगभिवरुन्धानमणुगभुः
समस्त-व्यस्तं िां शिणद गृणात्योगमगत पदम ॥ २७॥
Verse 28
भवुः शवो रुद्रुः पशुपगतिथोग्रुः सहमहान
तथा भीमेशानागवगत यदगभधानाष्टकगमदम ।
अमुन्दिन प्रत्येकं प्रगवचिगत देव श्रुगतिगप
गप्रयायास्मैधाम्नेप्रगणगहत-नमस्योऽन्दस्म भवते॥ २८॥
Verse 29
नमो नेगदष्ठाय गप्रयदव दगवष्ठाय च नमुः
नमुः क्षोगदष्ठाय स्मिहि मगहष्ठाय च नमुः।
नमो वगषिष्ठाय गिनयन यगवष्ठाय च नमुः
नमुः सविस्मैतेतगददमगतसवािय च नमुः॥ २९॥
Verse 30
बहुल-िजसेगवश्वोत्पत्तौ भवाय नमो नमुः
प्रबल-तमसेतत संहािेहिाय नमो नमुः।
जन-सुखकृ तेसत्त्वोगद्रिौ मृडाय नमो नमुः
प्रमहगस पदेगनस्त्रैगुण्येगशवाय नमो नमुः॥ ३०
Verse 31
कृ श-परिणगत-चेतुः क्लेशवश्यं क्व चेदं
क्व च तव गुण-सीमोल्लगिनी शश्वदृन्दद्धुः।
इगत चगकतममिीकृ त्य मां भन्दििाधाद
विद चिणयोस्तेवार्क्य-पुष्पोपहािम ॥ ३१॥
Verse 32
अगसत-गगरि-समं स्यात कज्जलं गसन्धु-पािे
सुि-तरुवि-शाखा लेखनी पिमुवी।
गलखगत यगद गृहीिा शािदा सविकालं
तदगप तव गुणानामीश पािं न यागत॥ ३२॥
Verse 33
असुि-सुि-मुनीन्द्रैिगचितस्येन्दु-मौलेुः
ग्रगथत-गुणमगहम्नो गनगुिणस्येश्विस्य।
सकल-गण-वरिष्ठुः पुष्पदन्तागभधानुः
रुगचिमलघुवृत्तैुः स्तोिमेतच्चकाि॥ ३३॥
Verse 34
अहिहिनवद्यं धूजिटेुः स्तोिमेतत
पठगत पिमभक्त्या शुद्ध-गचत्तुः पुमान युः।
स भवगत गशवलोके रुद्रतुल्यस्तथाऽि
प्रचुिति-धनायुुः पुिवान कीगतिमांश्च॥ ३४॥
Verse 35
महेशान्नापिो देवो मगहम्नो नापिा स्तुगतुः।
अघोिान्नापिो मन्त्रो नान्दस्त तत्त्वं गुिोुः पिम ॥ ३५॥
Verse 36
दीक्षा दानं तपस्तीथांज्ञानं यागागदकाुः गक्रयाुः।
मगहम्नस्तव पाठस्य कलां नाहिन्दन्त षोडशीम ॥ ३६॥
Verse 37
कु सुमदशन-नामा सवि-गन्धवि-िाजुः
शगशधिवि-मौलेदेवदेवस्य दासुः।
स खलुगनज-मगहम्नो भ्रष्ट एवास्य िोषात
स्तवनगमदमकाषीद गदव्य-गदव्यं मगहम्नुः॥ ३७॥
Verse 38
सुिगुरुमगभपूज्य स्वगि-मोक्षैक-हेतुं
पठगत यगद मनुष्युः प्राञ्जगलनािन्य-चेताुः।
व्रजगत गशव-समीपं गकन्निैुः स्तूयमानुः
स्तवनगमदममोघं पुष्पदन्तप्रणीतम ॥ ३८॥
Verse 39
आसमाप्तगमदं स्तोिं पुण्यं गन्धवि-भागषतम ।
अनौपम्यं मनोहारि सविमीश्विवणिनम ॥ ३९॥
Verse 40
इत्येषा वाङ्मयी पूजा श्रीमिङ्कि-पादयोुः।
अगपिता तेन देवेशुः प्रीयतां मेसदागशवुः॥ ४०॥
Verse 41
तव तत्त्वं न जानागम कीदृशोऽगस महेश्वि।
यादृशोऽगस महादेव तादृशाय नमो नमुः॥ ४१॥
Verse 42
एककालं गिकालं वा गिकालं युः पठे न्निुः।
सविपाप-गवगनमुििुः गशव लोके महीयते॥ ४२॥
Verse 43
श्री पुष्पदन्त-मुख-पङ्कज-गनगितेन
स्तोिेण गकन्दिष-हिेण हि-गप्रयेण।
कण्ठन्दथथतेन पगठतेन समागहतेन
सुप्रीगणतो भवगत भूतपगतमिहेशुः॥ ४३॥
॥ इगत श्री पुष्पदन्त गविगचतं गशवमगहम्नुः स्तोिं समाप्तम ॥
5- Rudrashtkam
Namaamisham-ishaan nirvan-rupam
Vibhum vyapkam Brahma-veda swarupam
Nijam nirgunam nirvikalpam niriiham
Chidakasham-aakaasha vasam bhaje hum
Nirakaar omkara moolam turiiyam
Gira jnyana gotiitam isham giriisham
Karaalam mahaakaal kaalam krpaalam
Gunaagaar samsaar paaram nato hum
Tussharaadri samkaasha gauram gabhiram
Mano bhut koti prabha shri shariram
Sphuran mauli kallolini charu-ganga
Lasad bhaala baalendu kanthe bhujangaa
Chalat kundalam bhru sunetram vishaalam
Prasanna nanam niil-kantham dayaalam
Mrgadhish charma ambaram munda maalam
Priyam shankaram sarva naatham bhajaami
Prachandam prakrshtam pragalbham paresham
Akhanndam ajam bhaanu koti prakaasham
Tryah shool nirmulanam shool paanim
Bhajeham bhavaani-patim bhaav-gamyam
Kalaatita kalyana kalpa-anta-kaari
Sada sajjana-ananda-daataa puraari
Chid-aananda-samdoha moha-pahari
Prasida prasida prabho manmatha-ari
Na yaavad umaa-naatha-paada-aravindam
Bhajanti-iha loke pare va naraanaam
Na taavat-sukham shaanti santaapa-naasham
Prasida prabho sarva-bhuuta-adhi-vaasam
Na jaanaami yogam japam naiva pujaam
Natoham sadaa sarvadaa shambhu-tubhyam
Jaraa-janma-duhkhau-gha taatapya-maanam
Prabho paahi aapanna-maam-isha shambho
In Hindi
नमामीश मीशान गनवािणरूपं, गवभुंव्यापकं ब्रह्मा वेदस्वरूपं
गनजं गनगुिणं गनगविकल्पं गनिीहं, गचदाकाशा माकाशवासंभजेहं
गनिाकाि मोंकािमूलंतुिीयं, गगिा ग्यान गोतीत मीशं गगिीश
किालंमहाकाल कालंकृ पालं, गुणागाि संसाि पािं नतोहं
तुषािागद्र संकाश गौिं गम्भीिं, मनोभूत कोगट प्रभा श्री शिीिं
स्फू िणमौगल कल्लोगलनी चारू गंगा, लसद भाल बालेन्दुकं ठेभुजंगा
चलत्ुं डलंभ्रूसुनेिं गवशालं, प्रसन्नानंनीलकं ठं दयालं
मृगधीश चमािम्बिं मुण्डमालं, गप्रयंशंकिं सविनाथंभजागम
प्रचंडं प्रकृ ष्टं प्रगल्भंपिेशं, अखण्डं अजंभानुकोगट प्रकाशं
युः शूल गनमूिलन शूलपागणं, भजेंहंभवानीपगतंभावगम्यं
कलातीत कल्याण कल्पान्तकािी, सदा सज्जदानिाता पुिािी
गचदानंद संदोह मोहापहािी, प्रसीद प्रसीद प्रभो मन्मथािी
न यावद उमानाथ पादािगविं, भजंतीह लोके पिेवा निाणां
न तावत्सुखंशान्दन्त सन्तापनाशं, प्रसीद प्रभो सविभूता गधवासं
न जानगम योगंजपंनैव पूजां, नतोहंसदा सविदा शंभुतुभ्यं
जिा जन्म दुुःखौद्द तातप्यमानं, प्रभो पागह आपन्नमामीश शंभो
रुद्राष्टकगमदं प्रोिं गवप्रेण हितोषये
येपठन्दन्त निा भक्त्या तेषांशम्भुप्रसीदगत
6- Shivashtkam
prabhuṃ prāṇanāthaṃ vibhuṃ viśvanāthaṃ jagannātha nāthaṃ sadānanda bhājām |bhavadbhavya bhūteśvaraṃ bhūtanāthaṃ, śivaṃ śaṅkaraṃ śambhu mīśānamīḍe || 1 ||
gaḷe ruṇḍamālaṃ tanau sarpajālaṃ mahākāla kālaṃ gaṇeśādi pālam | jaṭājūṭa gaṅgottaraṅgai rviśālaṃ, śivaṃ śaṅkaraṃ śambhu mīśānamīḍe || 2||
mudāmākaraṃ maṇḍanaṃ maṇḍayantaṃ mahā maṇḍalaṃ bhasma bhūṣādharaṃ tam |anādiṃ hyapāraṃ mahā mohamāraṃ, śivaṃ śaṅkaraṃ śambhu mīśānamīḍe || 3 ||
vaṭādho nivāsaṃ mahāṭṭāṭṭahāsaṃ mahāpāpa nāśaṃ sadā suprakāśam | girīśaṃ gaṇeśaṃ sureśaṃ maheśaṃ, śivaṃ śaṅkaraṃ śambhu mīśānamīḍe || 4 ||
girīndrātmajā saṅgṛhītārdhadehaṃ girau saṃsthitaṃ sarvadāpanna geham | parabrahma brahmādibhir-vandyamānaṃ, śivaṃ śaṅkaraṃ śambhu mīśānamīḍe || 5 ||
kapālaṃ triśūlaṃ karābhyāṃ dadhānaṃ padāmbhoja namrāya kāmaṃ dadānam | balīvardhamānaṃ surāṇāṃ pradhānaṃ, śivaṃ śaṅkaraṃ śambhu mīśānamīḍe || 6 ||
śaraccandra gātraṃ gaṇānandapātraṃ trinetraṃ pavitraṃ dhaneśasya mitram | aparṇā kaḷatraṃ sadā saccaritraṃ, śivaṃ śaṅkaraṃ śambhu mīśānamīḍe || 7 ||
haraṃ sarpahāraṃ citā bhūvihāraṃ bhavaṃ vedasāraṃ sadā nirvikāraṃ | śmaśāne vasantaṃ manojaṃ dahantaṃ, śivaṃ śaṅkaraṃ śambhu mīśānamīḍe || 8 ||
svayaṃ yaḥ prabhāte naraśśūla pāṇe paṭhet stotraratnaṃ tvihaprāpyaratnam | suputraṃ sudhānyaṃ sumitraṃ kaḷatraṃ vicitraissamārādhya mokṣaṃ prayāti ||
In Hindi
प्रभुंप्राणनाथं गवभुंगवश्वनाथंजगन्नाथ नाथंसदानि भाजाम ।
भवद्भव्य भूतॆश्विं भूतनाथं, गशवंशङ्किं शम्भुमीशानमीडॆ
गलॆरुण्डमालंतनौ सपिजालंमहाकाल कालंगणॆशागद पालम ।
जटाजूट गङ्गॊत्तिङ्गैगविशालं, गशवंशङ्किं शम्भुमीशानमीडॆ
मुदामाकिं मण्डनंमण्डयन्तंमहा मण्डलंभस्म भूषाधिं तम ।
अनागदं ह्यपािं महा मॊहमािं, गशवंशङ्किं शम्भुमीशानमीडॆ
वटाधॊ गनवासंमहाट्टाट्टहासंमहापाप नाशंसदा सुप्रकाशम ।
गगिीशंगणॆशंसुिॆशंमहॆशं, गशवंशङ्किं शम्भुमीशानमीडॆ॥ 4 ॥
गगिीन्द्रात्मजा सङ गृहीताधिदॆहं गगिौ संन्दथथतंसविदापन्न गॆहम ।
पिब्रह्म ब्रह्मागदगभि -वन्द्यमानं, गशवंशङ्किं शम्भुमीशानमीडॆ
कपालं गिशूलंकिाभ्यांदधानंपदाम्भॊज नम्राय कामंददानम ।
बलीवधिमानंसुिाणांप्रधानं, गशवंशङ्किं शम्भुमीशानमीडॆ
शिच्चन्द्र गािंगणानिपािंगिनॆिंपगविंधनॆशस्य गमिम ।
अपणािकलिंसदा सच्चरििं, गशवंशङ्किं शम्भुमीशानमीड
हिं सपिहािं गचता भूगवहािं भवंवॆदसािं सदा गनगविकािं ।
श्मशानॆवसन्तंमनॊजंदहन्तं, गशवंशङ्किं शम्भुमीशानमीडॆ
स्वयंयुः प्रभातॆनिश्शूल पाणॆपठॆ त स्तॊिित्नंन्दिहप्राप्यित्नम ।
सुपुिंसुधान्यंसुगमिंकलिं गवगचिैस्समािाध्य मॊक्षंप्रयागत ॥
7- Aarti
Om jai shiv omkara, prabhu jai shiv omkara
Brahma Vishnu sada shiv, ardhangii dhara
Om jai shiv omkara
Ekanana chaturanan panchanan raje
Hansanan, garuraasan vrishvahan saje
Om jai shiv omkara
Do bhuja, chaar chaturbhuja dashabhuja ati sohe
Tiinon roop nirakhate tribhuvan jan mohe
Om jai shiv omkara
Aksamala vanamala mundamala dhari
Chandana mrigamad sohai bhaale shashidhaari
Jaishiv omkara
Shvetambara piitambara baaghambara ange
Brahmadhik sanakaadhik pretaadhik sange
Om jai shiv omkara
Kara madhye kamandalu au trishul dhari
Jagkarta jagharta jagapalan karta
Jai shiv omkara
Brahma Vishnu sadashiva janata aviveka
Pranavaksar ke madhaya tinonh eka
Om jai shiv omkara
Trigun swami ki aarti jo koi nar gave
Kahata shivananda swami mana vanchita phala pave
Jai shiv omkara
Arti in Hindi
जय गशव ओंकािा ॐ जय गशव ओंकािा।
ब्रह्मा गवष्णुसदा गशव अद्धाांगी धािा ॥ ॐ जय गशव…॥
एकानन चतुिानन पंचानन िाजे।
हंसानन गरुडासन वृषवाहन साजे॥ ॐ जय गशव…॥
दो भुज चाि चतुभुिज दस भुज अगत सोहे।
गिगुण रूपगनिखता गिभुवन जन मोहे॥ ॐ जय गशव…॥
अक्षमाला बनमाला रुण्डमाला धािी।
चंदन मृगमद सोहैभालेशगशधािी ॥ ॐ जय गशव…॥
श्वेताम्बि पीताम्बि बाघम्बि अंगे।
सनकागदक गरुणागदक भूतागदक संगे॥ ॐ जय गशव…॥
कि के मध्य कमंडलुचक्र गिशूल धताि।
जगकतािजगभतािजगसंहािकताि॥ ॐ जय गशव…॥
ब्रह्मा गवष्णुसदागशव जानत अगववेका।
प्रणवाक्षि मध्येयेतीनोंएका ॥ ॐ जय गशव…॥
काशी मेंगवश्वनाथ गविाजत निी ब्रह्मचािी।
गनत उगठ भोग लगावत मगहमा अगत भािी ॥ ॐ जय गशव…॥
गिगुण गशवजीकी आिती जो कोई नि गावे।
कहत गशवानि स्वामी मनवांगछत फल पावे॥ ॐ जय गशव…॥
Suggested Mantras
1- Om Namah Shivaya |
2- Om Namo Bhagwate Rudraay
3- Om Haum Joom Saha, Om Tryambakam Yajamahe Dugandhim Pushti Vardhanam Urvarukamiva Bandhanan Mrityormukshiya Mamritat.
4- Mrutyunjayaaya rudraaya Neelakantaya Shambhave Amriteshaaya Sarvaaya mahaevaaya Te Namaha.
