An Ode to Lord Shiva : Naduvan by Dr Burns

This is an interesting translation of  Dr Burn’s work Naduvan. There are  omissions and errors, but it does also add details to improve clarity in some instances. Except converting the double hyphens to single hyphens, the rest of the text remains unaltered to retain the original version of the translation.

Translated by :
Mrs Jeevan Gunasunthari BA English Language/ Literature
(Singapore )

Sights and all that’s prized – a passing,
This body prized, when bruised, does pall,
Worldly possessions and this entity – a phase,
So is this world, this universe and all.

This ephemeral body misconstrued – as lasting,
Numerous have perished day after day,
Wealth depleted causing dire pain – and suffering,
Without reservations in mind and soul, I pray.

Though this world, this universe, may crumble – and fall,
Will forever remain, your sturdy foot, matted locks and coral-like body,
Indestructible and everlasting, your name – I call,
O Supreme Lord Shiva! O Supreme Body!

Undissolvable are human sins,
Through nine holes in my six-feet body,
As air and soul depart by any means,
Accept my humble soul, Supreme Almighty!
Without fail, free me from bondage,
As I appear before thee in humble homage.

Once in a sanctuary, a devotee,
For ten months, pleaded with the Creator,
For a body, he acquired eventually,
Merely to be broken by a jester.

Like the multiple births – we take,
Praising oneself, for the sins perpetrated,
This broken body, to the grave – we take,
With Karma, Illusion and Ego, this body emaciated.

In the one who knows all, real truth lies incessantly,
Those trying to make an impression, awake from your sleep of ignorance,
With only Him, in mind constantly,
What’s burnt, Death consumes as a penance,
As unhealed wound is savoured invariably,
Similar to admiring Death’s body perpetually.

For misdeed committed in previous birth,
One has to pay indefinitely,
Prior to that, pray to the Lord – it’s worth,
To connect with He who chased the God of Death indelibly,
For the full moon, Lord Shiva, the sole cause,
So Death, I welcome – Come hither,
With Him near, I’ve no fear.

Lustful and skilled in the art of seduction,
Amidst the aroma of sandalwood paste and vermillion,
Men and women, with eyes for salacious attraction,
Shall have their flesh scotched – tomorrow, you’ll see,
Blisters rupturing, with soul leaving body free,
Unable to scream a tearful plea,
In a shroud – concealed.
What’s above, what’s below – superfluous,
You and I – simply inconspicuous,
At the brink of death, my soul – spirituous,
To O Lord Shiva, a surrender – most arduous!

Meaning of Shiv Tandav Stotram

Meanings from

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 ( Who Absorbed the Five Arrows [of Kama Deva]
निपीत (Nipiita) = Drunk in, Absorbed, Imbibed
पञ्च ( = 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 ( 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 ( = 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

That which speech does not illumine but Which…

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

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.

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”.
“Ultimate, almighty?”
“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.