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    Meaning of Shiv Tandav Stotram 

    Meanings from greenmesg.org

    जटाटवीगलज्जलप्रवाहपावितस्थले (Jattaa-Attavii-Galaj-Jala-Pravaaha-Paavita-Sthale): On the Ground made Holy by the Sacred Water Pouring out and Flowing down from the Huge Matted Hair [of Shiva] which is like a Forest [Shiva is Dancing]
    जटा (Jattaa) = Twisted Hair as worn by ascetics, Matted Hair
    अटवी (Attavii) = Forest
    गल (Gala) = Oozing
    जल (Jala) = Water
    प्रवाह (Pravaaha) = Flowing or Streaming forth
    पावित (Paavita) = Cleansed, Purified
    स्थल (Sthala) = Ground, Place, Spot


    गलेऽवलम्ब्य (Gala-Avalambya): Supporting [His] Neck
    गल (Gala) = Neck
    अवलम्ब (Avalamba) = Support, Prop


    लम्बितां (Lambitaam): Hanging down
    लम्बित (Lambita) = Hanging down


    भुजङ्गतुङ्गमालिकाम् (Bhujangga-Tungga-Maalikaam): The Lofty Garlands of Serpents
    भुजङ्ग (Bhujangga) = Snake, Serpent
    तुङ्ग (Tungga) = Lofty, High
    मालिका (Maalikaa) = Garland


    डमड्डमड्डमड्डमन्निनादवड्डमर्वयं (Ddamadd-Ddamadd-Ddamadd-Ddaman-Ninaadavadd-Ddamar-Vayam): [His] Damaru is Weaving out the Sound – Damad, Damad, Damad, Damad
    डमड् (Ddamadd) = Damad, the Sound of Damaru
    डमड् (Ddamadd) = Damad, the Sound of Damaru
    डमड् (Ddamadd) = Damad, the Sound of Damaru
    डमड् (Ddamadd) = Damad, the Sound of Damaru
    निनाद (Ninaada) = Sound, Noise
    डमरु (Ddamaru) = Damaru
    वय (Vaya) = One who Weaves, Weaver


    चकार (Cakaara): Performed, Did
    कृ (Kr) = To do


    चण्डताण्डवं (Canndda-Taannddavam): Passionate Tandava Dance
    चण्ड (Canndda) = Fierce, Passionate
    ताण्डव (Taannddava) = Tandava Dance


    तनोतु (Tanotu): Please Extend
    तन् (Tan) = Spread, Extend


    नः (Nah): Us


    शिवः (Shivah): Sri Shiva


    शिवम् (Shivam): Auspiciousness
    शिव (Shiva) = Auspicious


    जटाकटाहसम्भ्रमभ्रमन्निलिम्पनिर्झरी (Jattaa-Kattaaha-Sambhrama-Bhraman-Nilimpa-Nirjharii): His Matted Hair like a Caldron is Revolving, and Revolving with it is the River Goddess Ganga
    जटा (Jattaa) = Twisted Hair worn by ascetics, Matted Hair
    कटाह (Kattaaha) = Caldron, anything shaped like Caldron
    सम्भ्रम (Sambhrama) = Whirling round
    भ्रम (Bhrama) = Wandering, Roaming, Turning Round, Revolving
    निलिम्प (Nilimpa) = A God
    निर्झरी (Nirjharii) = A River


    विलोलवीचिवल्लरीविराजमानमूर्धनि (Vilola-Viici-Vallarii-Viraajamaana-Muurdhani): [The Strands of His Matted Hair] which are like Creepers are Waving up and down like Waved, and His Forehead is Shining
    विलोल (Vilola) = Moving to and fro, Rolling, Waving
    वीचि (Viici) = Wave
    वल्लरी (Vallarii) = A Creeper, anything climbing signifying Curled Hair
    विराज (Viraaja) = Shining, Brilliant
    मूर्धन् (Muurdhan) = The Forehead, Head, the Highest part


    धगद्धगद्धगज्जलल्ललाटपट्टपावके (Dhagad-Dhagad-Dhagaj-Jvalal-Lalaatta-Patttta-Paavake): On the Surface of His Forehead is Burning a Blazing Fire with the sound – Dhagad, Dhagad, Dhagad
    धगद् (Dhagad) = Dhagad, the sound of burning
    धगद् (Dhagad) = Dhagad, the sound of burning
    धगद् (Dhagad) = Dhagad, the sound of burning
    ज्वलत् (Jvalat) = Blazing Fire, Flame
    ललाट (Lalaatta) = Forehead, Brow
    पट्ट (Patttta) = A Flat or Level surface of anything
    पावक (Paavaka) = Fire, Pure, Clear, Bright, Shining


    किशोरचन्द्रशेखरे (Kishora-Candra-Shekhare): A Young Moon [Shining on the] Peak [i.e. Head]
    किशोर (Kishora) = Youth
    चन्द्र (Candra) = Moon
    शेखर (Shekhara) = Peak, Summit, Crest


    रतिः (Ratih): Delight
    रति (Rati) = Pleasure, Enjoyment, Delight in


    प्रतिक्षणं (Prati-Kssannam): Every Moment
    प्रति (Prati) = Every
    क्षण (Kssanna) = Moment


    मम (Mama): my


    धराधरेन्द्रनन्दिनीविलासबन्धुबन्धुर (Dharaa-Dharendra-Nandinii-Vilaasa-Bandhu-Bandhura): The Supporter of the Earth and the Daughter of the Mountain King, the Beautiful [Divine Mother] is [His] Companion [in His Divine] Sports
    धरा (Dharaa) = Bearer, Supporter, the Earth
    धर (Dhara) = Mountain
    इन्द्र (Indra) = Chief, King
    नन्दिनी (Nandinii) = A Daughter
    विलास (Vilaasa) = Sport, Play
    बन्धु (Bandhu) = Connection, Relation, Friend
    बन्धुर (Bandhura) = Curved, Rounded, Pleasant, Beautiful, Charming


    स्फुरद्दिगन्तसन्ततिप्रमोदमानमानसे (Sphurad-Diganta-Santati-Pramodamaana-Maanase): The Horizon is Shaking [by the force of Tandava] and the Mind is filled with Excessive Joy
    स्फुरत् (Sphurat) = Trembling, Shaking
    दिगन्त (Diganta) = The end of the Horizon, Remote distance
    संतति (Samtati) = Stretching or Extending along, Expanse, Continuity, Uninterruptedness
    प्रमोद (Pramoda) = Excessive Joy, Delight, Gladness
    मानस (Maanasa) = belonging to Mind


    कृपाकटाक्षधोरणीनिरुद्धदुर्धरापदि (Krpaa-Kattaakssa-Dhorannii-Niruddha-Durdhara-Aapadi): The Flow of Whose Graceful Side Glance can Restrain even the Unrestrainable Calamities
    कृपा (Krpaa) = Pity, Tenderness, Compassion
    कटाक्ष (Kattaakssa) = A Glance or Side Look
    धोरणी (Dhorannii) = An Uninterrupted series, Tradition
    निरुद्ध (Niruddha) = Held Back, Withheld, Restrained
    दुर्धर (Durdhara) = Difficult to be carried, Unrestrainable, Irresistible
    आपद (Aapada) = Misfortune, Calamity, Distress


    क्वचिद्दिगम्बरे (Kvacid-Digambare): Sometimes [in the Mind of the] Digambara
    क्वचिद् (Kvacid) = Sometimes
    दिगम्बर (Digambara) = Sky-Clothed signifying Ever-Free


    मनो (Mano): Mind
    मनस् (Manas) = Mind


    विनोदमेतु (Vinodametu): Divine Sports
    विनोद (Vinoda) = Sport


    वस्तुनि (Vastuni): Materializes
    वस्तु (Vastu) = Thing


    जटाभुजङ्गपिङ्गलस्फुरत्फणामणिप्रभा (Jattaa-Bhujangga-Pinggala-Sphurat-Phannaa-Manni-Prabhaa): The Lustre of the [Red] Pearls on the Raised Hoods of the Reddish-Brown Serpents on His Matted Hair who are Throbbing [are smearing the directions]
    जटा (Jattaa) = Matted Hair
    भुजङ्ग (Bhujangga) = Snake, Serpent
    पिङ्गल (Pinggala) = Reddish-Brown
    स्फुरत् (Sphurat) = Trembling, Shaking
    फण (Phanna) = The expanded Hood of a Serpent
    मणि (Manni) = Jewel, Gem
    प्रभा (Prabhaa) = Light, Splendour, Radiance


    कदम्बकुङ्कुमद्रवप्रलिप्तदिग्वधूमुखे (Kadamba-Kungkuma-Drava-Pralipta-Digvadhuu-Mukhe): The Directions [i.e. Sky] are appearing like the Face of a Bride Collectively Smeared with Liquid Saffron [by the Red Pearls on the Raised Hoods of the Serpents]
    कदम्ब (Kadamba) = Kadamba flower, Multitude, Collection
    कुङ्कुम (Kungkuma) = Saffron, Red dye
    द्रव (Drava) = Melted, Liquefied
    प्रलिप्त (Pralipta) = Sticking to, Smeared
    दिश् (Dish) = Direction
    वधू (Vadhuu) = Bride
    मुख (Mukha) = Face


    मदान्धसिन्धुरस्फुरत्त्वगुत्तरीयमेदुरे (Mada-Aandha-Sindhura-Sphurat-Tvag-Uttariiya-Medure): [His] Upper Garment is Shaking like the Thick Skin of an Intoxicated Elephant
    मदान्ध (Madaandha) = Blind through Drunkenness or Passion, Intoxicated
    सिन्धुर (Sindhura) = An Elephant
    स्फुरत् (Sphurat) = Trembling, Shaking
    त्वच् (Tvac) = Skin, Hide
    उत्तरीय (Uttariiya) = An Upper or Outer Garment
    मेदुर (Medura) = Thick


    विनोदमद्‍भुतं (Vinodam-Adbhutam): [My Mind is Experiencing an] Extraordinary Thrill
    विनोद (Vinoda) = Sport, Pastime, Pleasure
    अद्‍भुत (Adbhuta) = Extraordinary, Marvellous


    बिभर्तु (Bibhartu): [My Mind is being] Carried [away]
    भृ (Bhr) = To Bear, Carry


    भूतभर्तरि (Bhuuta-Bhartari): Sustainer of Beings
    भूत (Bhuuta) = Beings
    भर्तरि (Bhartari) = Maintainer, Sustainer


    सहस्रलोचनप्रभृत्यशेषलेखशेखर (Sahasra-Locana-Prabhrty-Ashessa-Lekha-Shekhara): Sahasralochana [often refers to Indra Deva] and Others forming an Unending Line of Heads
    सहस्र (Sahasra) = Thousand
    लोचन (Locana) = Eye
    प्रभृति (Prabhrti) = etc, beginning with
    अशेष (Ashessa) = Without Remainder, All, Entire
    लेख (Lekha) = Line, Stroke
    शेखर (Shekhara) = Top of the Head, Crown


    प्रसूनधूलिधोरणी (Prasuuna-Dhuuli-Dhorannii): Incessant Dust Produced [by the Dancing Feet]
    प्रसून (Prasuuna) = Born, Produced, Flower
    धूलि (Dhuuli) = Dust
    धोरणी (Dhorannii) = An Uninterrupted Series


    विधूसराङ्घ्रिपीठभूः (Vidhuusara-Angghri-Piittha-Bhuuh): The Dust-Coloured Feet [Dancing on the] Earth
    विधूसर (Vidhuusara) = Dust-Coloured
    अङ्घ्रि (Angghri) = Foot
    पीठ (Piittha) = Seat, Throne
    भू (Bhuu) = Earth


    भुजङ्गराजमालया (Bhujangga-Raaja-Maalayaa): The Garland of the King of Serpents
    भुजङ्ग (Bhujangga) = Snake, Serpent
    राज (Raaja) = King
    माला (Maalaa) = Garland


    निबद्धजाटजूटकः (Nibaddha-Jaatta-Juuttakah): Bound on the Matted Hair
    निबद्ध (Nibaddha) = Bound, Fettered
    जटा (Jattaa) = Twisted Hair worn by ascetics, Matted Hair
    जुट (Jutta) = Matted Hair


    श्रियै (Shriyai): Beauty and Auspiciousness of Sri
    श्रि (Shri) = Beauty and Auspiciousness of Sri


    चिराय (Ciraaya): Long Lasting
    चिर (Cira) = Lasting a long time


    जायतां (Jaayataam): To take place, happen
    जन् (Jan) = To be Born or Produced, Come into Existence


    चकोरबन्धुशेखरः (Cakora-Bandhu-Shekharah): [The Moon on the] Top of His Head is a Friend of the Cakara birds [because Cakara birds drink only moonlight]
    चकोर (Cakora) = Cakora Bird [drinks moonlight]
    बन्धु (Bandhu) = Friend, Relation
    शेखर (Shekhara) = Top of Head


    ललाटचत्वरज्वलद्धनञ्जयस्फुलिङ्गभा (Lalaatta-Catvara-Jvalad-Dhanan.jaya-Sphulingga-Bhaa): On the Surface of His Forehead is Burning a Spark of Fire and Spreading its Lustre
    ललाट (Lalaatta) = Forehead, Brow
    चत्वर (Catvara) = A levelled spot of ground prepared for a sacrifice
    ज्वलत् (Jvalat) = Blazing Fire, Flame
    धनंजय (Dhanamjaya) = Fire
    स्फुलिङ्ग (Sphulingga) = Spark of Fire
    भा (Bhaa) = Lustre, Splendour


    निपीतपञ्चसायकं (Nipiita-Pan.ca-Saayakam): Who Absorbed the Five Arrows [of Kama Deva]
    निपीत (Nipiita) = Drunk in, Absorbed, Imbibed
    पञ्च (Pan.ca) = Five
    सायक (Saayaka) = Arrow


    नमन्निलिम्पनायकम् (Naman-Nilimpa-Naayakam): Who made the Chief God [of Kama] Bow down
    नमस् (Namas) = Bow, Obeisance, Reverential Salutation
    निलिम्प (Nilimpa) = A God
    नायक (Naayaka) = Lord, Chief


    सुधामयूखलेखया (Sudhaa-Mayuukha-Lekhayaa): Nectar-Rayed-Stroke [of the Crescent Moon]
    सुधा (Sudhaa) = Nectar or Honey
    मयूख (Mayuukha) = a Ray of Light, Flame, Brightness, Lustre
    लेख (Lekha) = a Line, Stroke, a Writing


    विराजमानशेखरं (Viraajamaana-Shekharam): Shining on the Top of His Head [is the Crescent Moon]
    विराज (Viraaja) = Shining, Brilliant
    शेखर (Shekhara) = a Peak, Summit, Crest


    महाकपालिसम्पदेशिरोजटालमस्तु (Mahaa-Kapaali-Sampade-Shiro-Jattaalam-Astu): May we also receive the Wealth of the Great Kapali contained in His Matted Hair
    महत् (Mahat) = Great, Large
    कपालि (Kapaali) = Sri Shiva
    सम्पद् (Sampad) = Attainment, Prosperity, Possession, Wealth
    शिरस् (Shiras) = Head, Skull
    जटा (Jattaa) = Twisted Hair as worn by ascetics, Matted Hair
    अस्तु (Astu) = Let it Be, Be it so


    करालभालपट्टिकाधगद्‍धगद्‍धगज्ज्वलद् (Karaala-Bhaala-Pattttikaa-Dhagad-Dhagad-Dhagaj-Jvalad): The Terrible Surface of His Forehead is Burning with the Sound – Dhagad, Dhagad, Dhagad, Dhagad
    कराल (Karaala) = Opening wide, Cleaving asunder, Dreadful, Terrible
    भाल (Bhaala) = Forehead, Brow, Splendour, Lustre
    पट्टिका (Pattttikaa) = a Tablet, Plate
    धगद् (Dhagad) = The Sound of Burning [symbolically]
    धगद् (Dhagad) = The Sound of Burning [symbolically]
    धगद् (Dhagad) = The Sound of Burning [symbolically]
    ज्वलत् (Jvalat) = Blazing fire, Flame


    धनञ्जयाहुतीकृतप्रचण्डपञ्चसायके (Dhanan.jaya-([A]): The Fire [on His Forehead] Performed the Sacrifice of the Mighty possessor of the Five Arrows
    धनंजय (Dhanamjaya) = Fire
    आहुति (Aahuti) = Offering Oblations with Fire, Calling, Invoking
    कृत (Krta) = Made, Done, Performed
    प्रचण्ड (Pracanndda) = Terrible, Furious, Formidable, Passionate
    पञ्चन् (Pan.can) = Five
    सायक (Saayaka) = Missile, Arrow


    धराधरेन्द्रनन्दिनीकुचाग्रचित्रपत्रक (Dharaa-Dhara-Indra-Nandinii-Kucaagra-Citra-Patraka): The Tandava Dance is Drawing Various Pictures on the Bosom of the Earth [signifying Creation] – the Earth which is a part of the Daughter of the Mountain
    धरा (Dharaa) = Bearer, Supporter, the Earth
    धर (Dhara) = Holding, Bearing, the Mountain, Womb
    इन्द्र (Indra) = Indra Deva, Best, Excellent, the Chief
    नन्दिनी (Nandinii) = Daughter
    कुच (Kuca) = Breast
    अग्र (Agra) = Front, Tip, Foremost Part
    चित्र (Citra) = Picture, Sketch, Various, Variety of Colours, Variegated
    पत्र (Patra) = Leaves


    प्रकल्पनैकशिल्पिनि (Prakalpana-Eka-Shilpini): He is the One Artist who Creates
    प्रकल्पन (Prakalpana) = Placing in, Raising to
    एक (Eka) = One
    शिल्पिन् (Shilpin) = Artist, Craftsman


    त्रिलोचने (Tri-Locane): Three-Eyed
    त्रि (Tri) = Three
    लोचन (Locana) = Eye


    रतिर्मम (Ratir-Mama): My Mind is Extremely Delighted
    रति (Rati) = Pleasure, Enjoyment, Delight in, Rest, Repose
    मम (Mama) = of me


    नवीनमेघमण्डली (Naviina-Megha-Mannddalii): The Orb of the New Clouds
    नवीन (Naviina) = New, Fresh, Young
    मेघ (Megha) = Cloud, a Mass, Multitude
    मण्डल (Mannddala) = Circle, Orb, Ring


    निरुद्‍धदुर्धरस्फुरत् (Niruddha-Durdhara-Sphurat): The Throb [of the Tandava] has Restrained the Unrestrainable [New Clouds]
    निरुद्ध (Niruddha) = Held Back, Withheld, Restrained
    दुर्धर (Durdhara) = Difficult to be Carried or Suffered, Unrestrainable , Irresistible
    स्फुरत् (Sphurat) = Trembling, Shaking


    कुहूनिशीथिनीतमः (Kuhuu-Nishiithinii-Tamah): Darkness of the Night of the New Moon
    कुहू (Kuhuu) = The New Moon
    निशिथ (Nishitha) = Midnight, Night
    तमस् (Tamas) = Darkness, Gloom, Ignorance, Illusion


    प्रबन्धबद्धकन्धरः (Prabandha-Baddha-Kandharah): [The Tandava] has Bound [the Clouds] around His Neck
    प्रबन्ध (Prabandha) = Connection, Band, Tie, Composition
    बद्ध (Baddha) = Bound, Tied, Captured, Imprisoned, Joined
    कन्धर (Kandhara) = Neck


    निलिम्पनिर्झरीधरस्तनोतु (Nilimpa-Nirjharii-Dharas-Tanotu): The Bearer of the River Goddess, Please Extend
    निलिम्प (Nilimpa) = A class of Supernatural Beings, A God
    निर्झरी (Nirjharii) = A River
    धर (Dhara) = Holding, Bearing, the Mountain, Womb
    तन् (Tan) = To Extend, Spread, Diffuse


    कृत्तिसिन्धुरः (Krtti-Sindhurah): Elephant Hide
    कृत्ति (Krtti) = Skin, Hide
    सिन्धुर (Sindhura) = an Elephant


    कलानिधानबन्धुरः (Kalaa-Nidhaana-Bandhurah): The Container of the Curved Digit of the Moon
    कला (Kalaa) = A small part of anything, part of Moon, a division of Time, Art
    निधान (Nidhaana) = Containing anything, Depositing, Storing, Preserving
    बन्धुर (Bandhura) = Curved, Rounded, Pleasant, Beautiful, Charming


    श्रियं (Shriyam): Beauty and Prosperity
    श्रि (Shri) = To cause to Lean or Rest on, Spread or Diffuse, Light, Lustre


    जगद्धुरंधरः (Jagad-Dhurandharah): The Bearer of the Universe
    जगत् (Jagat) = World, Universe
    धुरंधर (Dhuramdhara) = Bearing a Yoke or a Burden, Helping another, Chief, Leader


    प्रफुल्लनीलपङ्कजप्रपञ्चकालिमप्रभा (Praphulla-Niila-Pangkaja-Prapan.ca-Kaalima-Prabhaa): The Black Lustre of the Universe [referring to halahala poison] is appearing like a Blooming Blue Lotus
    प्रफुल्ल (Praphulla) = Blooming, Expanded, Opened wide
    नील (Niila) = Blue, Dark-Blue
    पङ्कज (Pangkaja) = Mud-Born, Lotus
    प्रपञ्च (Prapan.ca) = Expansion, Manifoldness, Diversity, Expansion of the Universe, the Visible World
    कालिमन् (Kaaliman) = Blackness
    प्रभा (Prabhaa) = to Shine, Light, Splendour, Radiance, Beautiful Appearance


    वलम्बिकण्ठकन्दलीरुचिप्रबद्धकन्धरम् (AValambi-Kannttha-Kandalii-Ruci-Prabaddha-Kandharam): Resting within His Throat like a Girdle which He Himself has Restrained by His Will
    अवलम्ब (Avalamba) = Hanging down, Support, Prop
    कण्ठ (Kannttha) = the Throat, the Neck
    कन्दल (Kandala) = the Cheek, Girth, Girdle
    रुचि (Ruci) = Light, Lustre, Splendour, Liking, Relish
    प्रबद्ध (Prabaddha) = Bound, Tied, Fettered, Suppressed
    कन्धर (Kandhara) = Neck


    स्मरच्छिदं (Smarac-Chidam): Who is the Destroyer of Smara, the Kama Deva
    स्मर (Smara) = Kama Deva, the god of love
    छिद् (Chid) = to Cut off, to Destroy


    पुरच्छिदं (Purac-Chidam): Who is the Destroyer of Tripurasuras
    पुर (Pura) = a Fortress, Castle, City, House, Tripurasura
    छिद् (Chid) = to Cut off, to Destroy


    भवच्छिदं (Bhavac-Chidam): Who is the Destroyer of the Delusion of Worldly Existence
    भव (Bhava) = the Worldly Existence, the World
    छिद् (Chid) = to Cut off, to Destroy


    मखच्छिदं (Makhac-Chidam): Who is the Destroyer of the Sacrifice of Daksha
    मख (Makha) = Festival, Sacrifice, Cheerful
    छिद् (Chid) = to Cut off, to Destroy


    गजच्छिदान्धकच्छिदं (Gajac-Chida-Andhakac-Chidam): Who is the Destroyer of Gajasura and Andhaka
    गज (Gaja) = Elephant, Gajasura
    छिद् (Chid) = to Cut off, to Destroy
    अन्धक (Andhaka) = Demon Andhaka
    छिद् (Chid) = to Cut off, to Destroy


    तमन्तकच्छिदं (Tam-Antakac-Chidam): Who is the Restrainer of Yama
    तम् (Tam) = Exhausted, Suffocated
    अन्तक (Antaka) = Yama
    छिद् (Chid) = to Cut off, to Destroy


    भजे (Bhaje): To Worship
    भज् (Bhaj) = To Revere, Adore


    अखर्वसर्वमङ्गलाकलाकदम्बमञ्जरी (Akharva-Sarva-Manggalaa-Kalaa-Kadamba-Man.jarii): Who is the Non-Diminishing Source of Auspiciousness for the Welfare of All and the Source of all Arts which He Manifests like a Cluster of Blossoms
    अखर्व (Akharva) = Not Shortened or Mutilated
    सर्व (Sarva) = All
    मङ्गल (Manggala) = Auspicious, Felicity, Welfare, Happiness
    कला (Kalaa) = A small part of anything, part of Moon, a division of Time, Art
    कदम्ब (Kadamba) = Kadamba tree and flower, a Multitude, Assemblage, Collection
    मञ्जरी (Man.jarii) = a Cluster of Blossoms, a Flower, Bud, a Shoot


    रसप्रवाहमाधुरीविजृम्भणामधुव्रतम् (Rasa-Pravaaha-Maadhurii-Vijrmbhannaa-Madhu-Vratam): [From His Tandava Dance is] Surging forth the Nectar of Sweetness in the form of Arts expressing His Sweet Will
    रस (Rasa) = Juice, Nectar, Syrup
    प्रवाह (Pravaaha) = Stream, River, Flowing or Streaming forth
    माधुरी (Maadhurii) = Sweetness, Loveliness, Charm
    विजृम्भ् (Vijrmbh) = to Open the Mouth, Expand, Spread out, Blossom
    मधु (Madhu) = Honey, Sweet, Charming, Delighful
    व्रत (Vrata) = Will, Command, Obedience, Service


    स्मरान्तकं (Smara-Antakam): Who brought an End to Smara [i.e. Kama Deva]
    स्मर (Smara) = Kama Deva, the god of love
    अन्तक (Antaka) = Yama, Making an End, Causing Death


    पुरान्तकं (Pura-Antakam): Who brought an End to the Tripusasuras
    पुर (Pura) = a Fortress, Castle, City, House, Tripurasura
    अन्तक (Antaka) = Yama, Making an End, Causing Death


    भवान्तकं (Bhava-Antakam): Who brings an End to the Delusion of Worldly Existence
    भव (Bhava) = the Worldly Existence, the World
    अन्तक (Antaka) = Yama, Making an End, Causing Death


    मखान्तकं (Makha-Antakam): Who brought an End to the Sacrifice [of Daksha]
    मख (Makha) = Festival, Sacrifice, Cheerful
    अन्तक (Antaka) = Yama, Making an End, Causing Death


    गजान्तकान्धकान्तकं (Gaja-Antaka-Andhaka-Antakam): Who brought an End to Gajasura and Demon Andhaka
    गज (Gaja) = Elephant, Gajasura
    अन्तक (Antaka) = Yama, Making an End, Causing Death
    अन्धक (Andhaka) = Demon Andhaka
    अन्तक (Antaka) = Yama, Making an End, Causing Death


    तमन्तकान्तकं (Tam-Antaka-Antakam): Who Restrained Yama
    तम् (Tam) = Exhausted, Suffocated
    अन्तक (Antaka) = Yama, Making an End, Causing Death
    अन्तक (Antaka) = Yama, Making an End, Causing Death


    जयत्वदभ्रविभ्रमभ्रमद्‍भुजङ्गमश्वसद् (Jayat-Vada-Bhra-Vibhrama-Bhramad-Bhujanggama-Shvasad): His Eyebrows are Moving To and Fro Expressing His Mastership and His Movements are Rolling the Serpents who are Spewing out their Hot Breath
    जय (Jaya) = Conquest, Victory, Triumph
    वद (Vada) = Speaking, a Speaker
    भ्रू (Bhruu) = an Eyebrow, the Brow
    विभ्रम (Vibhrama) = Moving To and Fro, Rolling or Whirling about
    भ्रम (Bhrama) = Wandering, Roaming, Turning Round, Revolving, A Whirlpool, A Circle
    भुजंग (Bhujamga) = Snake, Serpent
    श्वस् (Shvas) = to Breathe, Respire


    विनिर्गमत्क्रमस्फुरत्करालभालहव्यवाट् (Vinirgamat-Krama-Sphurat-Karaala-Bhaala-Havya-Vaatt): The Terrible Third Eye on His Forehead which is like an altar for Oblation is Throbbing in Succession and Emitting Fire
    विनिर्गम (Vinirgama) = Going out, Departure from, Spreading about
    क्रम (Krama) = Uninterrupted or Regular progress, Order, Series, Succession
    स्फुरत् (Sphurat) = Trembling, Shaking
    कराल (Karaala) = Opening wide, Cleaving asunder, Dreadful, Terrible
    भाल (Bhaala) = Forehead, Brow, Splendour, Lustre
    हव्य (Havya) = anything to be offered as an Oblation, Sacrificial Gift or Food
    वाट् (Vaatt) = an exclamation on performing a sacrifice


    धिमिद्धिमिद्धिमिध्वनन्मृदङ्गतुङ्गमङ्गल (Dhimid-Dhimid-Dhimidhvanan-Mrdangga-Tungga-Manggala): The Mridangam is Incessantly Sounding the Auspicious Beats of Dhimid, Dhimid, Dhimid, Dhimid
    धिमिद् (Dhimid) = Dhimid, the Sound of Drum [symbolical]
    धिमिद् (Dhimid) = Dhimid, the Sound of Drum [symbolical]
    धिमिद् (Dhimid) = Dhimid, the Sound of Drum [symbolical]
    धिमिद् (Dhimid) = Dhimid, the Sound of Drum [symbolical]
    मृदङ्ग (Mrdangga) = Mridanga, a kind of Drum
    तुङ्ग (Tungga) = Lofty, High, Prominent
    मङ्गल (Manggala) = Auspicious, Felicity, Welfare, Happiness


    ध्वनिक्रमप्रवर्तितप्रचण्डताण्डवः (Dhvani-Krama-Pravartita-Pracanndda-Taannddavah): With the Succession of Beats [from Mridangam] which are Rolling out, Shiva is Dancing His Passionate Tandava Dance
    ध्वनि (Dhvani) = Sound, Voice, Word
    क्रम (Krama) = Uninterrupted or Regular progress, Order, Series, Succession
    प्रवर्तित (Pravartita) = caused to Roll on or forward, set in Motion, Set up, Established
    प्रचण्ड (Pracanndda) = Terrible, Furious, Formidable, Passionate
    ताण्डव (Taannddava) = Tandava Dance


    दृषद्विचित्रतल्पयोर्भुजङ्गमौक्तिकस्रजोर् (Drssad-Vicitra-Talpayor-Bhujangga-Mauktika-Srajor): [When will I] see the sameness between a Variegated Comfortable Bed [and Hard Ground], Value between a Garland made of Serpent Pearls [and a Lump of Clay]
    दृश् (Drsh) = To See, Behold
    विचित्र (Vicitra) = Variegated, Many-Coloured, Manifold, Diverse
    तल्प (Talpa) = a Couch, Bed, Sofa
    भुजंग (Bhujamga) = Snake, Serpent
    मुक्त (Mukta) = Let Loose, Set Free, a Pearl
     (Ja) = a Garland


    गरिष्ठरत्नलोष्ठयोः (Garissttha-Ratna-Losstthayoh): a Highly Valued Gem and a Lump of Clay
    गरिष्ठ (Garissttha) = Excessively Heavy, Most Venerable
    रत्न (Ratna) = a Jewel, Gem, Precious Stone, a Gift
    लोष्ट (Losstta) = a Lump of Earth or Clay, Clod


    सुहृद्विपक्षपक्षयोः (Suhrd-Vipakssa-Pakssayoh): Between a Friend and an Enemy
    सुहृद् (Suhrd) = a Friend, Ally
    विपक्ष (Vipakssa) = an Opponent, Adversary, Enemy
    पक्ष (Pakssa) = Follower, Friend, a Feather, the Shoulder, Position, Multitude


    तृणारविन्दचक्षुषोः (Trnna-Aravinda-Cakssussoh): Between Grass-like Eye and Lotus-like Eye
    तृण (Trnna) = Grass, Herb, blade of Grass, Straw
    अरविन्द (Aravinda) = Lotus
    चक्षु (Cakssu) = the Eye


    प्रजामहीमहेन्द्रयोः (Prajaa-Mahii-Mahendrayoh): Between an ordinary Subject and the King of the World
    प्रजा (Prajaa) = People, Subjects, Offspring, Family
    मही (Mahii) = the Great World, the Earth
    महेन्द्र (Mahendra) = the Great Indra, King


    समप्रवृत्तिकः (Sama-Pravrttikah): Equality of Conduct
    सम (Sama) = Same, Equal, Similar, Like
    प्रवृत्ति (Pravrtti) = Moving onwards, Coming forth, Activity, Conduct, Behaviour


    कदा (Kadaa): When
    कदा (Kadaa) = When, How


    सदाशिवं (Sadaashivam): Sri Sadashiva
    सदाशिव (Sadaashiva) = Sri Sadashiva


    भजाम्यहम् (Bhajaamy-Aham): I Worship
    भज् (Bhaj) = To Revere, Adore
    अहम् (Aham) = I


    निलिम्पनिर्झरीनिकुञ्जकोटरे (Nilimpa-Nirjharii-Nikun.ja-Kottare): [When will I Dwell] In a Cave within the Dense Woods by the side of the River Goddess Ganga
    निलिम्प (Nilimpa) = A class of Supernatural Beings, A God
    निर्झरी (Nirjharii) = A River
    निकुञ्ज (Nikun.ja) = an Arbour, a Bower, a Thicket
    कोटर (Kottara) = the Hollow of a Tree, Cave, Cavity


    वसन् (Vasan): Dwell
    वस (Vasa) = Dwelling, Residence


    विमुक्तदुर्मतिः (Vimukta-Durmatih): Free from Sinful Mental Dispositions
    विमुक्त (Vimukta) = Set Free, Liberated
    दुर्मति (Durmati) = Bad Disposition of Mind, Envy, Hatred


    सदा (Sadaa): Always, Ever, Every Time;


    शिरःस्थमञ्जलिं (Shirahstham-An.jalim): [Keeping] Hands on the Forehead [during Worship]
    शिरस् (Shiras) = Head, Skull
    अञ्जलि (An.jali) = Open Hands placed side by side as a mark of Supplication, Reverence, Salutation


    वहन् (Vahan): Keeping
    वह (Vaha) = Carrying, Bearing


    विमुक्तलोललोचनो (Vimukta-Lola-Locano): Free from Rolling of the Eyes [signifying lustful tendencies]
    विमुक्त (Vimukta) = Set Free, Liberated
    लोल (Lola) = Moving hither and thither, Rolling, Desirous, Greedy, Lustful
    लोचन (Locana) = Eye


    ललामभाललग्नकः (Lalaama-Bhaala-Lagnakah): [Worship Shiva] applying the Sacred Mark on the Forehead
    ललाम (Lalaama) = Having a Mark on the Forehead, having any Mark or Sign
    भाल (Bhaala) = Forehead, Brow, Splendour, Lustre
    लग्नक (Lagnaka) = Surety, Bondsman, Bail


    शिवेति (Shiveti): of Shiva


    मन्त्रमुच्चरन्कदा (Mantram-Uccaran-Kadaa): When will I Utter the Mantras [of Shiva]
    मन्त्र (Mantra) = a Mantra, a Vedic Hymn, a Prayer or Song of Praise
    उच्चरण (Uccaranna) = Uttering, Articulating
    कदा (Kadaa) = When, How


    सुखी (Sukhii): Happy, Joyful
    सुखिन् (Sukhin) = Happy, Joyful, Possessing or Causing Happiness


    भवाम्यहम् (Bhavaamyaham): [When will] I be
    भव (Bhava) = the Worldly Existence, the World, state of Being
    अहम् (Aham) = I


    इमं (Imam): This


    हि (Hi): For, Because, on account of, Indeed, Certainly;


    नित्यमेवमुक्तमुत्तमोत्तमं (Nityam-Evam-Uktam-Uttamottamam): [Those who] Regularly [Recite this] Greatest of the Great Hymn] which has been Uttered
    नित्य (Nitya) = Continual, Eternal, Constantly dwelling in or devoted to
    एव (Eva) = Exactly so, in this Manner
    उक्त (Ukta) = Uttered, Said, Spoken
    उत्तमोत्तम (Uttamottama) = The Best among the Best


    स्तवं (Stavam): Praise, Eulogy, Hymn;


    पठन्स्मरन्ब्रुवन्नरो (Patthan-Smaran-Bruvan-Naro): Person [who] Recite and Contemplates [on this Hymn]
    पठ (Pattha) = Reading, Recitation
    स्मर (Smara) = Kama Deva, the god of love, Remembering, Recollecting
    ब्रुव (Bruva) = Calling one’s self by a name without any real title to it


    विशुद्धिमेतिसंततम् (Vishuddhim-Iti-Santatam): [Recites this] Uninterruptedly with Purity of Mind
    विशुद्धि (Vishuddhi) = Complete Purification, Purity
    इति (Iti) = Refers to something that precedes
    संतत (Samtata) = Stretch or Extended along, Woven together, Continuous, Uninterrupted


    हरे (Hare): In Hara [i.e. Sri Shiva]
    हर (Hara) = Hara, another name of Sri Shiva


    गुरौ (Gurau): In Guru
    गुरु (Guru) = Guru, a Spiritual Preceptor


    सुभक्तिमाशु (Subhaktim-Aashu): [Recites this] with Great Devotion will Quickly Advance [towards Shiva]
    सुभक्ति (Subhakti) = Great Devotion
    आशु (Aashu) = Fast, Quick


    याति (Yaati): Advance towards [Shiva]
    या (Yaa) = To go towards


    नान्यथा (Na-Anyathaa): There is No other Way or Refuge
     (Na) = Not
    अन्यथा (Anyathaa) = Otherwise, in a different manner


    गतिं (Gatim): Refuge, Going, Moving, Arriving at, Obtaining;


    विमोहनं (Vimohanam): Confusion, Perplexity


    देहिनां (Dehinaam): signifies Person
    देहिन् (Dehin) = Having a Body, a Living Creature, Man


    सुशङ्करस्य (Su-Shangkarasya): Deep [Contemplation] on Shankara
    सु (Su) = Good, Excellent, Much, Greatly
    शङ्कर (Shangkara) = Shankara, another name of Sri Shiva


    चिन्तनम् (Cintanam): Thinking, Reflecting upon, Consideration


    पूजावसानसमये (Puuja-Avasaana-Samaye): During the Time of Completion of the Puja [Worship]
    पूजा (Puujaa) = Worship, Honour, Veneration, Reverance, Adoration
    अवसान (Avasaana) = Conclusion, Termination
    समय (Samaya) = Occasion, Time, Juncture, Circumstance


    दशवक्त्रगीतं (Dasha-Vaktra-Giitam): This Song of the Ten-Headed Ravana
    दश (Dasha) = Ten
    वक्त्र (Vaktra) = the Mouth, Face


    यः (Yah): He Who


    शम्भुपूजनपरं (Shambhu-Puujana-Param): After Completing the Puja [Worship] of Shambhu
    शम्भु (Shambhu) = Shambhu, another name of Sri Shiva
    पूजन (Puujana) = Worship, Reverencing, Honouring
    पर (Para) = Following, Succeeding, Highest, Supreme


    पठति (Patthati): Recite [with Devotion]
    पठ (Pattha) = Reading, Recitation


    प्रदोषे (Pradosse): Evening, the first part of the Night


    तस्य (Tasya): of him


    स्थिरां (Sthiraam): Firm, Steadfast, Still


    रथगजेन्द्रतुरङ्गयुक्तां (Ratha-Gaja-Indra-Turangga-Yuktaam): Chariots Yoked with King of Elephants and Horses [signifying Prosperity]
    रथ (Ratha) = Chariot
    गज (Gaja) = Elephant, Gajasura
    इन्द्र (Indra) = Indra Deva, Best, Excellent, the Chief
    तुरंग (Turamga) = a Horse
    युक्त (Yukta) = Yoked, Joined, United


    लक्ष्मीं (Lakssmiim): Devi Lakshmi, Prosperity


    सदैव (Sadaiva): Always
    सदा (Sadaa) = Always, Ever, Every Time
    एव (Eva) = Exactly so, in this Manner


    सुमुखीं (Sumukhiim): Show Her Graceful Face
    सु (Su) = Good, Excellent, Much, Greatly
    मुख (Mukha) = the Mouth, Face, Countenance


    प्रददाति (Pradadaati): Will Bestow
    प्रद (Prada) = Giving, Yielding, Granting, Bestowing


    शम्भुः (Shambhuh): Shambhu, another name of Sri Shiva




     
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    That which speech does not illumine, but Which illumines speech:
    know that alone to be the Brahman, not this which people worship here.

    That which cannot be thought by mind, but by Which, they say, mind is able to think:
    know that alone to be the Brahman, not this which people worship here.

    That which is not seen by the eye, but by Which the eye is able to see:
    know that alone to be the Brahman, not this which people worship here.

    That which cannot be heard by the ear, but by Which the ear is able to hear:
    know that alone to be Brahman, not this which people worship here.

    That which none breathes with the breath, but by Which breath is in–breathed:
    know that alone to be the Brahman, not this which people worship here.

    Kena Updanishad



     
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    Shiva Tandava Stotram – Meaning in English 

    Shiva Tandava Stotram is a hymn of praise in the Hindu tradition that describes Shiva‘s power and beauty. It was sung by the son of Rishi Vishrawas (aka Vishrava), Ravana whose brother is Kubera. Both the fourth and fifth quatrains of this hymn conclude with lists of Shiva’s epithets as destroyer, even the destroyer of death itself.Alliteration and onomatopoeia create roiling waves of resounding beauty in this example of Hindu devotional poetry.
    In the final quatrain of the poem, after tiring of rampaging across the Earth, Ravana asks, “When will I be happy?” Because of the intensity of his prayers and ascetic meditation, of which this hymn was an example, Ravana received from Shiva the boon of indestructibility by all powers on heaven and earth — except by a human being. Disdaining the seeming weakness of humans, Ravana abducted the wife of Rama, Lord Vishnu incarnate. India’s great epic, the Ramayana, tells the story of this abduction and of the battle between Lord Rama and Ravana which shook the universe.
    The stotra is in the Aryageeti (आर्यागीति) style, a variant of the Arya (आर्य) style. There are 32 syllables per half shloka.
    Shiva Tandava Mantra is a great prayer of Dancing Shiva and those who reads Siva Tandav Stotra at the end of every worship or, reads it after worship of Lord Shiva on the Pradosha day, will get by the blessing of Lord Shiva, and the affectionate sight of god of wealth.

    Shiva Tandava Stotram
    Jatatavee galajjala pravaha pavitasthale,
    Gale avalabhya lambithaam bhujanga tunga malikaam,
    Damaddamaddama ddama ninnadava damarvayam,
    Chakara chanda tandavam tanotu na shivh shivam. 1

    That Shiva, Who have long-garlands of the snake king (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 bless us.[1]

    Jata kataha sambhramabhramanillimpa nirjari,
    Vilola veechi vallari viraja mana moordhani,
    Dhaga dhaga dhaga jjwala lalata patta pavake,
    Kishora Chandra shekare ratih prati kshanam mama. 2

    At every moment, may I find pleasure in Shiva, Whose head is situated in between the creeper-like unsteady waves of Nilimpanirjharī (Gańgā), in whose head unsteadily fire (energy) is fuming the 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]

    Dhara dharendra nandini vilasa bhandhu bhandura,
    Sphuradriganta santati pramoda mana manase,
    Kripa kataksha dhorani niruddha durdharapadi,
    Kwachi digambare mano vinodametu vastuni. 3

    May my mind seeks happiness in Shiva, 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 ( Himālaya’s daughter parvati), Whose uninterrupted series of merciful-glances conceals immense-troubles, and Who has direction as His clothes.[3]

    Jata bhujanga pingala sphurat phana mani prabha,
    Kadamba kumkuma drava pralipta digwadhu mukhe,
    Madhandha sindhura sphuratwagu uttariyamedure,
    Manovinodamadbhutam bibhartu bhoota bhartari. 4

    May my mind hold in Shiva, 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]

    Lalata chatwara jwaladdhanam jaya sphulingaya,
    Nipeeta pancha sayakam namannilimpanayakam,
    Sudha mayookha lekhaya virajamana shekharam,
    Maha kapali sampade, sirijjatalamastunah. 5

    For a long time, may Shiva — 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]

    Sahastralochana prabhrityashesha lekha shekhara,
    Prasoona dhooli dhorani vidhu saranghripeethabhuh,
    Bhujangaraja Malaya nibaddha jaata jootakah,
    Shriyai chiraya jayatam chakora bandhu shekharah. 6

    May we acquire the possession of tress-locks of shiva, Which absorbed the five-arrows (of Kaamadeva) 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]

    Karala bhala pattika dhagaddhadhagaddha gajjwala,
    Ddhananjayahuti kruta prachanda panchasayake ,
    Dharadharendra nandini kuchagra chithrapathraka,
    Prakalpanaikashilpini, trilochane 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]

    Naveena megha mandali niruddha durdharatsphurat,
    Kuhuh nisheethineetamah prabhandha baddha kandharah,
    Nilimpa nirjhari dharastanotu krutti sundarah,
    Kalanidhana bandhurah shriyam jagat durandharah. 8

    May Shiva — 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]

    Prafulla neela pankaja prapancha kalimaprabha,
    Valambi kantha kandali ruchi prabandha kandharam,
    Smarchchhidam purachchhidam bhavachchhidam makhachchhidam,
    Gajachchhidandha kachchhidam tamant kachchhidam bhaje. 9

    I adore Shiva, 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]

    Akharva sarva mangalaa kalaa kadamba manjari,
    Rasa pravaha madhuri vijrumbhane madhuvritam,
    Smrantakam, purantakam, bhavantakam, makhantakam,
    Gajantakandhakantakam tamantakantakam bhaje. 10

    I adore Shiva, 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]

    Jayatwadabhra vibhrama bhramadbujanga mashwasad,
    Vinirgamat, kramasphurat, karala bhala havya vaat,
    Dhimiddhimiddhimi maddhwanan mridanga tunga mangala,
    Dhwani krama pravartitah prachanda tandawah shivah. 11

    May Shiva, 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]

    Drushadwichitra talpayor bhujanga mauktikastrajor,
    Garishtha ratna loshtayoh suhrid wipaksha pakshayoh,
    Trinara vinda chakshushoh praja mahee mahendrayoh,
    Samapravrittikah katha sadashivam bhajamyaham. 12

    When will I adore SadāShiva 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]

    Kada nilimpa nirjharee nikunja kotare vasan,
    Vimukta durmatih sada shirahstha manjali vahan,
    Vilola lola lochane lalama bhala lagnakah,
    Shiveti mantra muchcharan kada sukhee bhavamyaham. 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 ‘‘Shiva?’’[13]

    Nilimpnath naagaree kadamb mauli mallika,
    nigumpha nirbharkshanm dhooshnika manoharah.
    tanotu no manomudam vinodineem maharshinam,
    parshriyam param padam tadanjatvisham chayah.14

    Divine beauty of different parts of Lord Shiv which are enlighted by fragrence of the flowers decorating the twisted hairlocks of angles may always bless us with happiness and pleasure.[14]

    prachanda wadavaanal prabha shubh pracharinee,
    mahaasht siddhi kaaminee janavahoot jalpana.
    vimukta vaam lochano vivaah kaalikdhvanih,
    shiveti mantra bhooshano jagajjayaay jaaytaam.15

    The Shakti (energy) which is capable of burning all the sins and spreading welfare of all and the pleasent sound produced by angles during enchanting the pious Shiv mantra at the time of Shiv-Parvati Vivah may winover & destroy all the sufferings of the world.[15]

    Imam hi nitya meva mukta muttamottamstavam,
    Pathantaram bhunannaro vishuddhmeti santatam,
    Hare Gurau sa bhaktimashu yati nanyatha gati,
    Vimohanam hi dehinaa tu shankarasya chitanam. 16

    Reading, remembering, and reciting this eternal, having spoken thus, and the best among best eulogy indeed incessantly leads to purity. In preceptor Hara (Śhiva) immediately the state of complete devotion is achieved; no other option is there. Just the thought of Śhiva (Śhańkara) is enough for the people.[16]

    Poojavasana samaye dasha vaktra geetam,
    Yah shambhu poojana param pathati pradoshe,
    Tasyasthiraam ratha gajendra turanga yuktaam,
    Lakshmeem sadaiva sumukheem pradadaati shambuh. 17

    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.[17]

    Iti Shree Ravanavirachitam, Shiva tandava stotram, Sampoornam.
    **************


     
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    Why so many Gods – Jay Lakhani 

     

    Following is a record of the conversation in Jay Lakhani’s video:

     

    Question :

    In Hinduism, there are many forms of God. So we follow Ram, we follow Sita, we follow Krishna. But is there one particular form of God that we should be praying to – be it Matarani or be it Krishna, or are they all just representatives of one sole God?

     

    Answer :

    OK. This question actually worries or confuses lot of Hindu youngsters. And forgets about the Hindus, it confuses the non-Hindus even more. They think this weird religion has got so many Gods.

    And if I ask all of you, “Look Shiva, this is ultimate, almighty?”
    You say “Yes”.
    “Vishnu?”
    “Yes”
    “Ultimate, almighty?”
    “Yes”
    “Ultimate?”
    “Yes”
    “And Mother Goddess?”
    “Of course, Mother Goddess, how can you forget them? She is ultimate too”

    This is kind of a contradiction. Come on, you cannot have too many “ultimate”s. This is not ultimate enough. So which one is the right one? Can the real God stand up please?  That is what she was asking in a nice way.

    What is the answer? The answer is this. It is very interesting. You see this is important for you to know. It is very good that the question comes from you.

    This religion that appears polytheistic….

    It is called polytheism. Many gods.
    Then you all say yes. Many Gods. Yes. We all go Yeah.

    Actually it is not polytheist. It appears polytheist but is actually pluralist. It says, the same ultimate reality that you are trying to relate to, you can call it by different names and give it different forms. Names and forms can be different, but same reality – ultimate reality.

    So, not many Gods – but many ways to think about God. This is a big difference.

    If you say many Gods, you say naive, not well thought out religion at all. They have not thought it out properly.

    And then, when you say many ways to think about God that is grand, that is majestic. It allows different individuals to relate to the idea of spirituality in his own individual mode.

    So different groups will say “We love Krishna.”
    “OK, sing his glory.”
    “Oh! We like Shiva.”
    “Go for it my friends.”
    The way you are relating to the ultimate is through the name and form of Shiva. Go for it.

    This is the answer.

    The name the Hindus give to the comprehensive idea of God is, you’d be surprised, is Brahman. The word Brahman there is no person like Brahma is different person, not Brahma. Brahman-Brahma.

    The world Brahman means spirit, not as a person at all but as a principle that underpins reality. They said the whole of this creation is nothing but an expression of this principle. Look, not a person – a principle that becomes visible, manifested as the world we see in front of us. And the same principle, Brahman, becomes more visible, (because) clearer as living things and the most clearest vision of Brahman, this principle, is humanity – men and women.

    That is why I said you are the clearest manifestation of God on earth. Where else will you find your God? He is lighting you up. Not you, everybody.

    So this is a principle oriented religion but then it allows a personalized approach. Because, in that case why shouldn’t we just go Brahman and why should we bother with Ram and Krishna and Shiva and Mother? The reason we have to bother is because we are human – and we got human failings, if you like, human limitations.

    If we are human, the only way we can build a relationship with this principle called Brahman, is to think of this principle as a personality.

    Suppose I say “Build relation with Brahman”.
    You say “What do I do now?”
    I say “No, No, No, think of mother Goddess, sweet with flowing hair” and you want to say “Mommy”.
    It is easy to build relationship.

    With Brahman how do you build a relationship? It is a principle, it is abstract. When you turn the principle into a personality, then you can build friendship, relationship, like a mother figure, father figure, friend.

    See the Hindu religion is the only one that allows you to think of God in a variety of different ways. Not just father in heaven, like Christianity. Mommy in heaven. Why not mommy? Mommies are sweeter, kinder, cuddlier, less hairy than daddies. Why can’t you go like “Mommy”? Why daddy all the time? Why fixation? In fact the Gayatri (Mantra) that you just recited, gives you the clue of the Hindu tradition. This is what it translates as. Let us meditate on the glorious effulgence of that supreme being that created the universe. May she enlighten our hearts and direct our destination.  She. Addressing God as She. The central part of Hindus think God is a woman.

    See? Because we are human, we like to relate to this principle in a human manner, that is why we create all this imagery. Lets go for it. The same one becomes all this.
    People say, how do you reconcile principle and personality?

    This is how they reconcile. It is like ice and water. Water is fuzzy, like no shape nothing, just fuzzy. When you freeze it, it can take on different forms. It is the love of the devotee that freezes this principle called Brahman into the various forms that he likes. Suppose I like to think of God as Shiva, this principle reduces itself and becomes Shiva and comes in front of me and interacts with me. This is Hinduism.

    The love of the devotee freezes his principle into the personality of his choice. See the power of religion. Real democracy. Spiritual democracy.



     
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    , , Hinduism, Narendra Modi, Pluralism, ,   


    हमारे यहां तो जैसा भक्‍त वैसा भगवान है। अगर भक्‍त पहलवान है, तो भगवान हनुमान है। और भक्‍त अगर पैसों का पुजारी है, तो भगवान लक्ष्‍मी जी है। अगर भक्‍त ज्ञान में रूचि रखता है तो भगवान सरस्‍वती है। यानी हमारे यहां जितने भक्‍त, उतने भगवान इस प्रकार का माहौल है।

    -Narendra Modi, Valedictory function of the 6th World Ayurveda Congress 2014



     
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    , , Hinduism, , Vedanta Sutra   


    athāto brahma-jijñāsā 

    athāto brahma-jijñāsā
    janmādy asya yataḥ

    “Now, therefore, one should desire to inquire about the Brahman. Brahman is He from Whom
    everything emanates.”

    [Vedānta-sūtra 1.1.1-2]



     
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    Ashtavakra, , Hinduism, Janaka, , , ,   


    Janaka and Ashtavakra 

    In ancient India there was a King called Janaka, who was also a sage. One day Janaka was taking a nap
    on his flower-strewn bed with his servants fanning him and his soldiers standing guard outside his door.
    As he dozed off, he had a dream in which a neighboring King defeated him in battle, took him prisoner,
    and had him tortured. As soon as the torture began, Janaka woke with a start to find himself lying on his
    flower-strewn bed with his servants fanning him and his soldiers on guard.

    Once again he dozed off and had the same dream. And once again he woke up to find himself safe and
    comfortable in his palace.

    Now Janaka began to be disturbed by several thoughts: While he was asleep, the world of his dreams
    had seemed so real. Now that he was awake, the world of the senses seemed real. Which of these two
    worlds is the real one, he wanted to know.

    None of the philosophers, scholars, and seers he consulted could give him an answer. And for many
    years he searched in vain, till one day a man called Ashtavakra knocked at the door of the palace. Now,
    Ashtavakra means “entirely deformed or crooked,” and he got that name because that is exactly what his
    body had been from birth.

    At first the King was not disposed to take this man seriously. “How can a misshapen man like you be the
    carrier of a wisdom denied to my seers and scholars?” he asked.

    “Right from my childhood, all avenues have been closed to me – so I avidly pursued the path of wisdom,”
    was Ashtavakra’s reply.

    “Speak, then,” said the King.

    So this is what Ashtavakra said: “O King, neither the waking state nor the dream state is real. When you
    are awake, the world of dreams does not exist and when you dream the world of the senses does not
    exist. Therefore, neither is real.”

    “If both the waking and the dream states are unreal, then what is real?” asked the King.

    “There is a state beyond these two. Discover that. It alone is real.”



     
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    Brhadaranyaka Upanishad, , , Hinduism, , , , , , Yajur Veda   


    aham brahmāsmi – “I am Brahman”, or “I am Divine”[5]

    Brhadaranyaka Upanishad 1.4.10 , Yajur Veda


     
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    Chandogya Upanishad, , Hinduism, , , , Sama Veda, ,   


    tat tvam asi – “Thou art That”

    Chandogya Upanishad 6.8.7, Sama Veda


     
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    ayam ātmā brahma – “This Self (Atman) is Brahman”

    Mandukya Upanishad 1.2, Atharva Veda


     
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    Aitareya Upanishad, , , Hinduism, , , , Rig Veda,   


    prajñānam brahma – “Prajña is Brahman”, or “Brahman is Prajña” Prajñānam Brahma Several translations, and word-orders of these translations, are possible: Prajñānam: jñā can be translated as “consciousness”, “knowledge”, or “understanding.” Pra is an intensifier which could be translated as “higher”, “greater”, “supreme” or “premium”, or “being born or springing up”,referring to a spontaneous type of knowing. Prajñānam as a whole means: प्रज्ञान, “prajJAna”, Adjective: prudent, easily known, wise Noun: discrimination, knowledge, wisdom, intelligence. “Consciousness” “Intelligence” “Wisdom Related terms are jnana, prajna and prajnam, “pure consciousness”. Although the common translation of jnanam is “consciousness”, the term has a broader meaning of “knowing”; “becoming acquainted with”, “knowledge about anything”,”awareness”, “higher knowledge”. Brahman: “The Absolute” “Infinite” “The Highest truth” Most interpretations state: “Prajñānam (noun) is Brahman (adjective)”. Some translations give a reverse order, stating “Brahman is Prajñānam”, specifically “Brahman (noun) is Prajñānam (adjective)”. “The Ultimate Reality is wisdom (or consciousness)”.

    Aitareya Upanishad 3.3 of the Rig Veda


     
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    Arunagirinathar, Hinduism, , , , , Thiruppugazh   


    முத்தைத் தருபத்தித் திருநகை – Lyrics and Meaning of Muthai Tharu Pathi 

    These are lyrics to the song Muthai tharu pathi thirunagai from Tamil film Arunagirinathar (1964)

    The song is from Thiruppugazh

    முத்தைத் தருபத்தித் திருநகை
    அத்திக்கிறை சத்திச் சரவண
    முத்திக்கொரு வித்துக் குருபர எனஓதும்

    முக்கட்பரமற்குச் சுருதியின்
    முற்பட்டது கற்பித்திருவரும்
    முப்பத்துமூவர்க்கத் தமரரும் அடிபேண

    பத்துத்தலை தத்தக் கணைதொடு
    ஒற்றைக்கிரி மத்தைப் பொருதொரு
    பட்டப்பகல் வட்டத் திகிரியில் இரவாகப்

    பத்தற் கிரதத்தைக் கடவிய
    பச்சைப்புயல் மெச்சத் தகுபொருள்
    பட்சத்தொடு ரட்சித் தருள்வதும் ஒருநாளே

    தித்தித் தெய ஒத்தப் பரிபுர
    நிர்த்தப்பதம் வைத்துப்பயிரவி
    திக்கொக்கு நடிக்கக் கழுகொடு கழுதாடத்

    திக்குப் பரி அட்டப் பயிரவர்
    தொக்குத் தொகு தொக்குத் தொகுதொகு
    சித்ரப்பவுரிக்குத் ரிகட கெனவோதக்

    கொத்தப்பறை கொட்டக் கலமிசை
    குக்குக் குகு குக்குக் குகுகுகு
    குத்திப் புதை புக்குப் பிடியென முதுகூகை

    கொட்புற்றெழ நட்பற் றவுணரை
    வெட்டிப்பலி இட்டுக் குலகிரி
    குத்துப்பட ஒத்துப் பொரவல பெருமாளே!

    பத உரை

    முத்தை = முத்துப் போன்ற முத்திச் செல்வத்தை
    தரு = அளிக்கும்
    பத்தித் திரு நகை = வரிசையாய் விளங்கும் பற்களை உடைய

    அத்திக்கு = யானையால் வளர்க்கப்பட்ட தேவசேனைக்கு
    இறை = இறைவனே
    சத்தி = சத்தி வேல் (ஏந்திய)
    சரவண = சரவணபவனே

    முத்திக்கு = வீட்டுப் பேற்றுக்கு
    ஒரு வித்து = ஒரு வித்தே
    குருபர = குரு மூர்த்தியே
    என ஓதும் = என்று ஓதுகின்ற

    முக்கண் பரமற்கு = மூன்று கண்களை உடைய சிவபெருமானுக்கு
    சுருதியின் = வேதத்தின்

    முற்பட்டது = முற்பட்டு நிற்கும் பிரணவத்தை
    கற்பித்து = கற்பித்து
    இருவரும் = பிரமன், திருமால் ஆகிய இருவரும்

    முப்பத்து மூ வர்க்கத்து = முப்பது மூன்று வகையான
    அமரரும்- தேவர்களும்
    அடி பேண = (உனது)திருவடியை விரும்ப (அவுணருடன் போர் செய்த பெருமாளே)

    பத்துத் தலை தத்த = (இராவணனுடைய) பத்து தலைகளும் சிதறும்படி
    கணை தொடு = அம்பைச் செலுத்தியும்

    ஒற்றைக் கிரி மத்தை = ஒப்பற்ற மந்தரம் என்னும் மலையை மத்தாக நட்டு
    பொருது = (கடலைக்) கடைந்தும்

    ஒரு பட்டப்பகல் = ஒரு பட்டப் பகலை
    வட்ட = வட்ட வடிவமாக உள்ள
    திகிரியில் = சக்கரத்தினால்
    இரவாக = இரவாகச் செய்தும்

    பத்தற்கு இரதத்தைக் கடவிய = பத்தனாகிய அருச்சுனனுடைய தேரைப் பாகனாகஇருந்த நடத்திய

    பச்சைப் புயல் = பச்சை மேகம் போல் நிறமுடைய திருமால்
    மெச்சத் தகு பொருள் = மெச்சத் தகுந்த பொருளே

    பட்சத்தொடு = (என் மீது) அன்பு வைத்து
    ரட்சித்து அருள்வதும் = (என்னைக்) காத்தருளும்
    ஒரு நாளே = ஒரு நல்ல நாளும் உண்டாகுமா?

    தித்தித்தெய ஒத்து = தித்தித்தெய என்னும் தாளத்துக்கு ஒத்த வகையில்
    பரிபுரம் = சிலம்பு (அணிந்த)

    நிர்த்தப் பதம் வைத்து = நடனப் பதத்தை வைத்து
    பயிரவி = காளி

    திக்கு = திக்குகளில்
    ஒட்க நடிக்க = சுழன்று நடிக்கவும்
    கழுகொடு = கழுகுகளுடன்
    கழுது = பேய்கள்
    ஆட = ஆடவும்

    திக்குப் பரி = திக்குகளைக் காக்கும்
    அட்டப் பயிரவர் = எட்டு பயிரவர்கள்
    தொக்குத் தொகு தொக்குத் தொகுதொகு = தொக்குத் தொகு தொக்குத் தொகுதொகு என வரும்.

    சித்ர = அழகிய
    பவுரிக்கு = மண்டலக் கூத்தை
    த்ரிகடக என ஓத = த்ரிகடக என்று ஓதவும்

    கொத்துப் பறை = கூட்டமான பறைகள்
    கொட்ட = முழங்கவும்
    களம் மிசை = போர்க் களத்தில்

    குக்குக் குகு குக்குக் குகுகுகு- குக்குக் குகு குக்குக் குகுகுகு

    குத்திப் புதை புக்குப் பிடி= இவ்வாறு ஒலி செய்து
    முது கூகை = கிழக் கோட்டான்கள்

    கொட்புற்று எழ = வட்டம் இட்டு எழவும்
    நட்பு அற்ற அவுணரை = பகைவர்களாகிய அசுரர்களை

    வெட்டிப் பலி இட்டு = வெட்டிப் பலி இட்டு
    குலகிரி = குலகிரியாகிய கிரௌஞ்ச மலை

    குத்துப்பட ஒத்து = குத்துப்படத் தாக்கி
    பொர வ(ல்)ல = சண்டை செய்ய வல்ல
    பெருமாளே = பெருமாளே



     
    • Meena & Chandramouli 121430 on 20151112 Permalink

      Nandri for the meaning of this great song.
      MeenaChandramouli

    • Meena & Chandramouli 121600 on 20151112 Permalink

      Nandri for the meaning of this great song.
      Meena & Chandramouli

    • varman 132342 on 20161116 Permalink

      Ohm Saravana Bava, Nandri

    • Vaishnavan 212538 on 20170810 Permalink

      Nice

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    மருதமலை மாமணியே 

    பாடல்: மருதமலை மாமணியே
    திரைப்படம்: தெய்வம்
    பாடியவர்: மதுரை சோமசுந்தரம்
    இயற்றியவர்: கவிஞர் கண்ணதாசன்
    இசை: குன்னக்குடி வைத்தியநாதன்
    ஆண்டு: 1972

    கோடி மலைகளிலே கொடுக்கும் மலை எந்த மலை?
    கொங்குமணி நாட்டினிலே குளிர்ந்த மலை எந்தமலை?
    தேடி வந்தோர் இல்லமெல்லாம் செழிக்கும் மலை எந்த மலை?
    தேவாதி தேவரெல்லாம் தேடி வரும் மருத மலை
    அஆஆ.. ஆஆஆ.. மருத மலை மருத மலை முருகா

    மருதமலை மாமணியே முருகய்யா
    மருதமலை மாமணியே முருகய்யா
    தேவரின் குலம் காக்கும் வேலய்யா ஐயா
    மருதமலை மாமணியே முருகய்யா
    தேவரின் குலம் காக்கும் வேலய்யா ஐயா
    மருதமலை மாமணியே முருகய்யா

    மணமிகு சந்தனம் அழகிய குங்குமம்
    மணமிகு சந்தனம் அழகிய குங்குமம்
    ஐயா உமது மங்கல மந்திரமே

    மருதமலை மாமணியே முருகய்யா
    தேவரின் குலம் காக்கும் வேலய்யா ஐயா
    மருதமலை மாமணியே முருகய்யா

    தைப்பூச நந்நாளில் தேருடன் திருநாளும்
    பக்தர்கள் கொண்டாடும் கந்தய்யா ஆ..
    தைப்பூச நந்நாளில் தேருடன் திருநாளும்
    பக்தர்கள் கொண்டாடும் கந்தய்யா ஆ..

    மருதமலை மாமணியே முருகய்யா
    தேவரின் குலம் காக்கும் வேலய்யா ஐயா
    மருதமலை மாமணியே முருகய்யா

    கோடிகள் குவிந்தாலும் கோமகனை மறவேன்
    ஆ…ஆ ஆ ஆ….ஆ…ஆஆ ஆஆ ஆஆஆஆஆஆ
    கோடிகள் குவிந்தாலும் கோமகனை மறவேன்
    நாடியென் வினை தீர நான் வருவேன்
    நாடியென் வினை தீர நான் வருவேன்

    அஞ்சுதல் நிலை மாறி ஆறுதல் உருவாக
    எழுபிறப்பிலும் உன்னை எட்டுவேன் ஆ..
    அஞ்சுதல் நிலை மாறி ஆறுதல் உருவாக
    எழுபிறப்பிலும் உன்னை எட்டுவேன் ஆ..

    மருதமலை மாமணியே முருகய்யா
    தேவரின் குலம் காக்கும் வேலய்யா ஐயா
    மருதமலை மாமணியே முருகய்யா

    சக்தித் திருமகன் முத்துக்குமரனை மறவேன் நான் மறவேன்
    பக்திக் கடலென பக்திப் பெருகிட வருவேன் நான் வருவேன்
    சக்தித் திருமகன் முத்துக்குமரனை மறவேன் நான் மறவேன்
    பக்திக் கடலென பக்திப் பெருகிட வருவேன் நான் வருவேன்

    பரமனின் திருமகனே அழகிய தமிழ்மகனே
    பரமனின் திருமகனே அழகிய தமிழ்மகனே
    காண்பதெல்லாம் உனதுமுகம் அது ஆறுமுகம்
    காலமெல்லாம் எனதுமனம் உருகுது முருகா
    காண்பதெல்லாம் உனதுமுகம் அது ஆறுமுகம்
    காலமெல்லாம் எனதுமனம் உருகுது முருகா

    அதிபதியே குருபரனே அருள்நிதியே சரவணனே
    அதிபதியே குருபரனே அருள்நிதியே சரவணனே

    பனியது மழையது நதியது கடலது
    சகலமும் உந்தொரு கருணையில் எழுவது
    பனியது மழையது நதியது கடலது
    சகலமும் உந்தொரு கருணையில் எழுவது
    வருவாய் குகனே வேலய்யா
    ஆஆ…ஆஆ…ஆஆ.
    தேவர் வணங்கும் மருதமலை முருகா

    மருதமலை மாமணியே முருகய்யா
    தேவர்கள் குலம் காக்கும் வேலய்யா ஐயா



     
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    Bhagvad Gita Chapter 2 Verse 47 

    Action alone is in your control
    Not the results ever
    Let not the fruit of action be your motive
    Nor should you keep company of inaction

    ———

    KARMANYEVA ADHIKAARASTE
    Action alone is in your control

    कर्मण्य/Karmanya = In the work
    एव/Eva = Only
    अधिकार/Adhikar = Right / Control
    ते/Te = Your

    MAA PHALESHU KADAACHANA
    Not the results ever

    मा/Ma = No/Not
    फलेषु/Phaleshu = In the fruit/result (the root word is “फल”/”Phal” here, means, “fruit of work”)
    कदाचन/Kadachana = Ever

    MAA KARMA PHALA HETUR BHUR:
    Let not your motive be the fruit of action

    मा/Ma = No/Not
    कर्मफल/Karmaphala = Two words, Karma+Phala, कर्म/Karma = work and फल/phala = result or fruit of the work.
    हेतु /हेतु = Here it means “motive” (the word “hetu” may mean “reason” too)
    भु /bhu = be

    MAA TE SANGOSTVAKARMANI:
    Nor should you keep company of inaction

    मा/Ma = No/Not
    ते/Te = Your
    संग /Sang =attachment (this word may mean “companion too”, like “satsang”)
    अस्तु /Astu = Let there be
    अकर्मणि /Akarmani = In action

    ———–

    Example:

    The duty of a student is to study. The result of studies could be obtaining good marks. But a student must not study just for the sake of passing his exams. When he studies, he learns. Whether he passes or fails he should not be too happy or too sad about it.

    If ever a student studies for the sole purpose of passing his exams, in the end he has not learned anything even if he has passed. But if he studies because he considers learning and studying as his duty, he won’t even need to be worried whether he will pass or fail. And such a student as we have always seen they are most likely to pass their exams, unless they are not able to appear for it for some reason. But still he should not be sad about it. Why? Because the most important is at least he performed his duty well.

    Similarly :

    When we help someone, we should not do it for the sake of something we will get in return. If we are concerned about the reward for our action, then it not a charitable action at all. And when we help someone without worrying about our own gains, this is selflessness. What is important is for us to realize that as a human being we have been able to help someone.



     
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    Yaksha Prashna 

    Reproduced from http://stotraratna.sathyasaibababrotherhood.org/pm4.htm

    Yaksha Prasna
    (Questions of Yaksha)
    Translated by
    P.R.Ramachander

    (During the time when the Pandavas were living in the forest, a deer took away the stick used to make fire from the sage’s home in the forest in its antlers. The saint tried to recover it but could not. He then requested the Pandavas (sons of Pandu) to trace the deer by its hoof marks and recover it. The Pandavas followed the hoof marks of the deer throughout the day and reached deep in the forest. Dharma Puthra the eldest of the Pandavas became very tired and wanted to drink some water before carrying on the chase any further. Sahadeva the youngest brother volunteered to bring the water. He spotted a lake near by. The lake was bare of any living beings except a crane. When Sahadeva tried to drink water from the lake, the crane spoke to him, “Oh Sahadeva, the water of this lake is poisonous, if you drink it without answering my questions.” Sahadeva did not bother and drank the water from the lake and died. After some time Nakula came in search. And was surprised at seeing the dead Sahadeva. He too decided to drink water and was warned by the crane and he too died on drinking the water. The same thing happened to Arjuna and Bheema. Seeing that all his four brothers are missing, Dharma Puthra came in search. Since he was very thirsty, he too tried to drink the water from the lake. But when the crane warned him, he decided to answer the questions of the crane. Before asking questions, the crane revealed himself as a Yaksha. All the questions asked by the Yaksha were answered by Dharma Puthra to the Yaksha’s satisfaction. Then the Yaksha gave a boon to Dharma Puthra to bring back alive one of his dead brothers. Dharma wanted, Nakula to be made alive. The surprised Yaksha asked him, “Oh king, why did you choose Nakula, when you could have chosen Bheema and Arjuna?” Dharma Puthra replied, “I am alive and so my mother Kunthi has one son. I wanted my other mother Madhri also to have a son alive,”
    The Yaksha was very much pleased and gave life back to all the Pandavas. Given below are the pointed questions asked by the Yaksha and the pithy and very direct replies given by Dharma Puthra. These are a store house of knowledge and termed as “Yaksha Prasna (Questions of Yaksha)”. I have not been able to get the Sanskrit originals for doing the translation but depended on a Tamil book called “Yaksha Prasna compiled by Sri.P.N.Parsuraman and published by General Publications, Madras (2001).
    This is the first time the translation of the entire Yaksha Prasna “is being uploaded in the web.)

    1. Who makes the Sun rise?

    The Brahmam (the formless, all pervading God) makes the sun rise.

    2. Who travel on both sides of the Sun?

    Devas travel on both sides of the Sun.

    (Sun travels in the sky, frequented by celestial beings called Devas.)

    3. Who makes the Sun to set?

    Dharma makes the Sun to set.

    4.Where does the Sun establish himself?

    Sun establishes himself in truth.

    5.How does a man become expert in reciting Vedas?

    He becomes an expert in reciting by learning it.

    6. How does a man become great?

    Man becomes great by Tapas (austerities).

    7. How does a man become secure?

    Man becomes secure by courage.

    8.How does a man becomes wise?

    He becomes wise by living with learned wise men.

    9.What is godliness to Brahmanas?

    Learning of Vedas is Godliness to the Brahmanas (people with knowledge as vocation)

    10. What is the duty of Brahmanas?

    Tapas( Austerity) is the duty of Brahmanas.

    11. What is the human side of Brahmanas?

    Pride and selfishness is the human side of Brahmanas.

    12. What is sinful action for the Brahmanas?

    Finding fault with others is the sinful action to Brahmanas.

    13. What is godliness to Kshathriyas?

    Weapons are the Godliness to Kshatriyas (Fighters and defenders)

    14. What is he Dharma for Kshatriyas?

    Carrying out Yagna (fire sacrifices) is the Dharma of Kshatriyas.

    15. What is the human side of Kshatriyas?

    Fear is the human side of Kshatriyas.

    16. What is sinful action to Kshatriyas?

    Not giving protection to those who seek it from them is sin for Kshatriyas.

    17. Which is the Sama Veda for fire sacrifices?

    Soul is the Sama Veda of fire sacrifices.

    18. Which is the most important Rik Vedic chant for fire sacrifice?

    Mind is the most important Rik for fire sacrifice.

    19. How do you propose to make a fire sacrifice?

    Rik Veda is the one which proposes the fire sacrifice.

    20. What does Fire sacrifice obey always?

    It always obeys the tenets of Rik Veda.

    21. What is the best for farmers?

    Rain is the best for farmers.

    22 What is the best for those who sow seeds?

    Quality seed is the best for them.

    23. What wealth is the best for those who want to live stable lives?

    Growing cows is the best that gives stable wealth.

    24. What is the best for those who give birth?

    Son is the best for those who give birth.

    25. Which strong, rich and clever man is considered as not breathing, even if he breaths?

    The one who does not look after Gods, guests, servants, ancestors and his own self is considered as not breathing , even if he breaths.

    26. Which is heavier than earth?

    Mother is heavier than earth.

    27. Which is taller than the sky?

    Father is taller than the sky.

    28. Which is faster than wind?

    Mind is faster than wind.

    29. Which is more in number than grasses?

    Worries outnumber grasses.

    30. Which does not close its eyes even while sleeping?

    Fish does not close its eyes while sleeping.

    31. What does not move even after birth?

    Eggs do not move even after birth.

    32. What does not have a heart?

    A stone does not have a heart.

    33. What grows further with speed?

    The river grows further with speed.

    34. Who is the friend, for one goes abroad?

    Education is the only friend of people who grow abroad.

    35. Who keeps company to the one who stays with in his house?

    Only his wife keeps company to such a person.

    36. Who is the friend for the sick person?

    Doctor is the friend of the sick person.

    37. Who is the friend of the one who is going to die?

    Charity is the only friend to such a person.

    38. Who is the welcome guest to all?

    Fire is the welcome guest to all.

    39. What is the good deed which is stable?

    That deed which leads to salvation is the stable good deed.

    40. What is nectar?

    Milk of the cow called “Somam”, is the nectar.

    41. How is the entire world?

    The entire world is filled with air.

    42. Who travels alone?

    Sun travels alone.

    43. Who takes birth again and again?

    The moon takes birth again and again.

    44. What is the antidote for mist?

    Fire is the antidote for mist.

    45. Which is the vessel that can contain everything?

    Earth is the vessel which can contain everything.

    46. Where does “Dharma ( just action” normally reside?

    “Just action” resides mainly in cleverness.

    47. Where does “fame” normally reside?

    “Fame” resides mainly in charity.

    48. Where does “heaven” normally reside?

    “Heaven” normally resides in truth.

    49. Where does “pleasure” normally reside?

    “Pleasure” normally resides in good conduct.

    50. What is the soul for man?

    Son (athmaja-born out of soul) is the soul for man.

    51. Who is the companion made by God?

    Wife is the companion made by God.

    52. What aids man in “making a living”?

    Rain helps man in making a living.

    53. What is the place where man ultimately reaches?

    “Charity” is the place where man ultimately reaches.

    54. Which is the best giver of wealth?

    “Tireless effort” is the best giver of wealth.

    55. What is the best among things?

    The knowledge that we get from learned is the best thing.

    56. What is the best among “blessings”?

    “Life without sickness” is the best among blessings.

    57. What is the best among” pleasures”?

    “Contentment” is the best among pleasures

    58. Which is the best among “ Dharma (just actions) ”?

    Non violence is the best among “just actions”.

    59. Which action always gives good results?

    The fire sacrifice done by three fires (Vedas) always gives results.

    60. By controlling which man will never be sad?

    By controlling the mind man will never become sad.

    61. Friendship with whom lasts for ever?

    Friendship with godly persons will last for ever.

    62. By leaving which will man never become sad?

    By leaving anger man will never become sad.

    63. By leaving which will man become rich?

    By leaving out desires, man becomes rich.

    64. By leaving which, man will be able to lead a happy life?

    By leaving out miserliness, man would be able to lead a happy life.

    65. Why should we give to Brahmins?

    It is to do “just action”.

    66. Why should we give to dancers and actors?

    It is for attaining fame.

    67. Why should we give it to servants?

    It is for making them obey you.

    68. Why should we give to the king?

    It is to avoid fear.

    69. By which is the world covered?

    World is covered by ignorance.

    70. What is the world?

    The soul is the world.

    71. Why does not the world shine?

    World does not shine because of bad behaviour.

    72. Why do friends go away?

    When they get nothing from you, they go away.

    73. Why does not man reach heaven?

    Man does not reach heaven due to attachment.

    74 .When does man live like the ‘dead”?

    When he is poor he lives like the “dead”.

    75. When does a country does not have life?

    When it does not have good rulers, it does not have life.

    76. Which ritual to please manes does not have any result?

    When it is done without Vedic pundits, it does not give results.

    77. When does a fire sacrifice not yield results?

    When adequate compensation is not given, it does not have results.

    78. What is the way?

    The way of Godly men is the only way.

    79 What is water?

    Sky is water

    80. What is food?

    Food is beings

    81. What is poison?

    Begging from others is poison.

    82. What is the proper time to carry death anniversary?

    When you see a learned Brahmin, it is the proper time.

    (At this stage Dharma Puthra asks the Yaksha, “What do you think?”. Instead of answering Yaksha continues with his questions.)

    83. What is the grammar for austerity?

    Standing in one’s own Dharma (prescribed just action) is austerity.

    84. What is “Dhama”?

    “Dhama” is controlling the mind.

    85. What is the “best patience”?

    Bearing pleasures, sorrow, becoming great, being downgraded with equanimity is the “best patience”.

    86. What is Jnana?

    Jnana (wisdom?) is knowing the real truth.

    87. What is “Sama”?

    Being peaceful within mind is “Sama”.

    88. What is the “best mercy”?

    Wishing for pleasures for all is the “best mercy”.

    89. What is righteousness?

    Having the same attitude towards everybody is righteousness.

    90. Who is the enemy who cannot be defeated by man?

    Anger is the enemy that cannot be defeated by man.

    91. Which is the disease that has no end?

    Avarice is the disease that has no end.

    92. Who is considered as a holy man?

    He who loves all and does good for all, is considered as a holy man.

    93. Who is considered as “not holy”?

    He who does not have mercy is considered as “not holy.”

    94. Which is considered as insensibility?

    Not understanding Dharma (just action?) is considered as insensibility.

    95. What is honour?

    The pride in oneself is called honour.

    96. What is laziness?

    Not doing Dharma (just action?) is laziness.

    97. What is sorrow?

    Ignorance is sorrow.

    98. What is considered as stability by holy men and sages?

    Steadfastly following one’s own Dharma is defined as “stability” by them.

    99. What is courage?

    Controlling the five senses is “courage”.

    100. What is a good bath?

    Cleaning the mind of the accumulated dirt is the good bath.

    101. What is the best charity one can do?

    Saving life of others is the greatest charity one can do.

    102. Who is fit to be considered as a scholar?

    He who knows Dharma (just action)) can be considered as a scholar.

    103. Who can be considered as an atheist?

    He who does not believe in other worlds is an atheist.

    104. Who is considered as an arrogant fool?

    An atheist can be considered as an arrogant fool.

    105. What is passion?

    That which leads to birth and death is called “passion”.

    106. Which is considered as “unhealthy competition.”?

    Unnecessary turmoil of the mind is “unhealthy competition.”

    107. What is pride?

    Ignorance is pride.

    108. What is snobbishness?

    Telling others that “I am the only follower of Dharma” is snobbishness.

    109. What is considered as the special God called luck?

    The result of charity done by oneself is considered as “the special God called luck.”

    110. What is considered as the bad habit of carrying tales?

    Enjoying telling news about others is this bad character.

    111. When will the contradictory notions of wealth, passion and Dharma come together?

    When your wife and dharma agree with each other, then these concepts come together.

    112. Which man will reach the indestructible hell? Please reply me quickly.

    Indestructible hell is continuously being born and dying in this world again and again. Some of the causes are:-

    a. Tempting a poor Brahmin with charity of wealth and not giving it.

    b. Telling lies in the practice of Vedic rituals.

    c. Not enjoying our own wealth and not using to help others also.

    113. Tell me after careful thought how Brahmanism is born .Is it through birth, character, learning Vedas or knowledge of sciences?

    Birth, learning of Vedas and knowledge of science are not necessary aspects of Brahmanism. It is due to one’s own character. One with good character never becomes bad and one with bad character is always considered as bad. He who is interested in rituals and who also has full control over his senses is the real Brahmin.

    114. What does one who tells sweet words get?

    He becomes friends for everybody.

    115. What does one who does planned actions get?

    He attains success.

    116. What does one who has many friends get?

    He lives happily.

    117. What does one who is attached to Dharma get?

    He attains salvation

    118. Who attains happiness?

    He, who does not take loan, does not go to a foreign country for living and one who can cook and eat at least green leaves, is the one who attains happiness.

    119. What is surprise?

    . The fact that people thinking themselves as stable and permanent, in spite of seeing several deaths daily is surprising.

    120. What is the path?

    There is contradiction in teaching of Vedas as well as the teaching of several great sages. Apart from this the path of Dharma as explained by the learned is difficult to understand.

    121. What is the event that happens daily?

    The earth is a very big cooking vessel. Sky is the lid to this vessel. The cook called Time puts all movable and immovable things in to this vessel. He takes the firewood of night and day and lights them up with Sun. He stirs it with ladles called seasons and months and this happens daily.

    122. Who is called “purusha (man)” among those who are living and with all his desires fulfilled?

    Good deeds done with no interests in the fruits or with interests in its fruits, make one’s name spread in heaven and earth. Till his fame lasts, he is called “Purusha”

    123. Who pervades in everything?

    He who considers desire and hatred, pleasure and pain, what is coming and what is being lost etc with equanimity is called “Brahma Jnani (knower of Brahman)” and he is the one who pervades in everything.



     
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    Hinduism, , , ,   


    சந்தனம் எங்கள் நாட்டின் புழுதி- Santhanam engal naatin puzhudhi lyrics 

    சந்தனம் எங்கள் நாட்டின் புழுதி
    கிராம மனைத்தும் தவ பூமி
    சிறுமியர் ரெல்லாம் தேவியின் வடிவம்
    சிறுவ ரனைவரும் ராமனே
    சிறுவ ரனைவரும் ராமனே

    கோயிலைப் போலே உடல்கள் புனிதம்
    மாந்தரனைவரும் உபகாரி
    சிங்கத்துடனே விளையாடிடுவோம்
    ஆவினம் எங்கள் அன்புத்தாய்
    காலையில் ஆலய மணிகள் முழங்கும்
    கிளிகள் கண்ணன் பெயர் பாடும்
    (சிறுமியர்ரெல்லாம்)

    உழைப்பால் விதியை மாற்றிடும் மண்ணிது
    உழைப்பின் நோக்கம் பொது நலமே
    தியாகமும் தவமும் கவிகள் பாட்டின்
    கருவாய் அமையும் நாடிது
    கங்கை போலே தூய ஞானம்
    ஜீவ நதியெனப் பாய்ந்திடும்
    (சிறுமியர்ரெல்லாம்)

    போர்க்களந் தன்னிலே எங்கள் வீரர்
    புனித கீதையை ஓதுவர்
    ஏர்முனையின் கீழ் தவழ்ந்து வருவாள்
    எங்கள் அன்னை சீதையே
    வாழ்வின் முடிவாய் விளங்குவதிங்கு
    இறைவன் திருவடி நீழலே
    (சிறுமியர்ரெல்லாம்)

    santhanam engal naatin puzhudhi
    graamam anaithum thava bhoomi
    sirumiyar ellam deviyin vadivam
    siruvar anaivarum raamane

    kovilai pole udalgal punitham
    maandar anaivarum upakaari
    singathudane vilaiyadiduvom
    aavinam engal anbu thai
    kaalaiyil aalaya manigal muzhangum
    kiligal kannan peyar paadum
    sirumiyar ellam deviyin vadivam
    siruvar anaivarum raamane

    uzhaipaal vidiyai maatrum mannidhu
    uzhaipin nokkam podunalame
    tyagamum thavamum kavigal paatin
    karuvaai amaiyum maanbithu
    gangaiyai pole thooya gnanam
    jeeva nadiyena paaindidum
    sirumiyar ellam deviyin vadivam
    siruvar anaivarum raamane

    engal vaazkai eetram perave
    endrum geethaiyai voduvom
    ezhmaiyai neeka latchiya deepam
    idhayangalile yetruvom
    irudiyil engal vazhkaiyin vetkai
    iraivan thiruvadi neelale
    sirumiyar ellam deviyin vadivam
    siruvar anaivarum raamane



     
    • Pradeep 123113 on 20170103 Permalink

      Great Song.

    • வீ.மகாராஜன் 224026 on 20170430 Permalink

      எக்காலத்திற்கும்பொருந்தும்எக்காளப்பாடல்

  • Permalink | Comment
    Hinduism, , ,   


    Laws of Karma 

    What is Karma? Karma is the Sanskrit word for action. It is equivalent to Newton’s law of ‘every action must have a reaction’. When we think, speak or act we initiate a force that will react accordingly. This returning force maybe modified, changed or suspended, but most people will not be able eradicate it.

    This law of cause and effect is not punishment, but is wholly for the sake of education or learning.

    A person may not escape the consequences of his actions, but he will suffer only if he himself has made the conditions ripe for his suffering. Ignorance of the law is no excuse whether the laws are man-made or universal.

    To stop being afraid and to start being empowered in the worlds of karma and reincarnation, here is what you need to know about karmic laws.

    1. THE GREAT LAW

    • “As you sow, so shall you reap”. This is also known as the “Law of Cause and Effect”.
    • Whatever we put out in the Universe is what comes back to us.
    • If what we want is Happiness, Peace, Love, Friendship… Then we should BE Happy, Peaceful, Loving and a True Friend.

    2. THE LAW OF CREATION

    • Life doesn’t just HAPPEN, it requires our participation.
    • We are one with the Universe, both inside and out. – Whatever surrounds us gives us clues to our inner state.
    • BE yourself, and surround yourself with what you want to have present in your Life.

    3. THE LAW OF HUMILITY

    • What you refuse to accept, will continue for you.
    • If what we see is an enemy, or someone with a character trait that we find to be negative, then we ourselves are not focused on a higher level of existence.

    4. THE LAW OF GROWTH

    • “Wherever you go, there you are”.
    • For us to GROW in Spirit, it is we who must change – and not the people, places or things around us.
    • The only given we have in our lives is OURSELVES and that is the only factor we have control over.
    • When we change who and what we are within our heart our life follows suit and changes too. THE

    5. LAW OF RESPONSIBILITY

    • Whenever there is something wrong in my life, there is something wrong in me.
    • We mirror what surrounds us – and what surrounds us mirrors us; this is a Universal Truth.
    • We must take responsibility what is in our life.

    6. THE LAW OF CONNECTION

    • Even if something we do seems inconsequential, it is very important that it gets done as everything in the Universe is connected.
    • Each step leads to the next step, and so forth and so on.
    • Someone must do the initial work to get a job done.
    • Neither the first step nor the last are of greater significance,
    • As they were both needed to accomplish the task.
    • Past-Present-Future they are all connected…

    7. THE LAW OF FOCUS

    • You can not think of two things at the same time.
    • When our focus is on Spiritual Values, it is impossible for us to have lower thoughts such as greed or anger.

    8. THE LAW OF GIVING AND HOSPITALITY

    • If you believe something to be true,then sometime in your life you will be called upon to demonstrate that particular truth.
    • Here is where we put what we CLAIM that we have learned, into actual PRACTICE.

    9. THE LAW OF HERE AND NOW

    • Looking backward to examine what was, prevents us from being totally in the HERE AND NOW.
    • Old thoughts, old patterns of behavior, old dreams…
    • Prevent us from having new ones.

    10. THE LAW OF CHANGE

    • History repeats itself until we learn the lessons that we need to change our path.

    11. THE LAW OF PATIENCE AND REWARD

    • All Rewards require initial toil.
    • Rewards of lasting value require patient and persistent toil.
    • True joy follows doing what we’re suppose to be doing, and waiting for the reward to come in on its own time.

    12. THE LAW OF SIGNIFICANCE AND INSPIRATION

    • You get back from something whatever YOU have put into it.
    • The true value of something is a direct result of the energy and intent that is put into it.
    • Every personal contribution is also a contribution to the Whole.
    • Lack luster contributions have no impact on the Whole, nor do they work to diminish it.
    • Loving contributions bring life to, and inspire, the Whole.


     
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