Nirvanashatakam

मनोबुद्ध्यहङ्कार चित्तानि नाहं
न च श्रोत्रजिह्वे न च घ्राणनेत्रे ।
न च व्योम भूमिर्न तेजो न वायुः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥१॥

manobuddhyahaṅkāra cittāni nāhaṃ
na ca śrotrajihve na ca ghrāṇanetre .
na ca vyoma bhūmirna tejo na vāyuḥ
cidānandarūpaḥ śivo’ham śivo’ham ||1||

Neither am I the mind nor intelligence or ego,
Neither am I the organs of hearing (ears), nor that of tasting (tongue), smelling (nose) or seeing (eyes),
Neither am I the sky, nor the earth, neither the fire nor the air,
I am Shiva, the supreme auspiciousness of the nature of consciousness-bliss.
I am (Shiva) the auspiciousness.


न च प्राणसंज्ञो न वै पञ्चवायुः
न वा सप्तधातुः न वा पञ्चकोशः ।
न वाक्पाणिपादं न चोपस्थपायु
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥२॥

na ca prāṇasaṃjño na vai pañcavāyuḥ
na vā saptadhātuḥ na vā pañcakośaḥ .
na vākpāṇipādaṃ na copasthapāyu
cidānandarūpaḥ śivo’ham śivo’ham ||2||

Neither am I the vital breath, nor the five vital air,
Neither am I the seven ingredients (of the body), nor the five sheaths (of the body),
Neither am I the organ of speech, nor the organs for holding (hand), movement (feet) or excretion,
Iam the ever pure blissful consciousness; I am Shiva, I am Shiva,
The ever pure blissful consciousness.


न मे द्वेषरागौ न मे लोभमोहौ
मदो नैव मे नैव मात्सर्यभावः ।
न धर्मो न चार्थो न कामो न मोक्षः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥३॥

na me dveṣarāgau na me lobhamohau
mado naiva me naiva mātsaryabhāvaḥ .
na dharmo na cārtho na kāmo na mokṣaḥ
cidānandarūpaḥ śivo’ham śivo’ham ||3||

Neither do I have hatred, nor attachment, neither greed nor infatuation,
Neither do I have passion, nor feelings of envy and jealousy,
I am not within the bounds of dharma (righteousness), artha (wealth), kama (desire) and moksha (liberation) (the four purusarthas of life),
I am Shiva, the supreme auspiciousness of the nature of consciousness-bliss.
I am (Shiva) the auspiciousness.


न पुण्यं न पापं न सौख्यं न दुःखं
न मन्त्रो न तीर्थं न वेदा न यज्ञाः ।
अहं भोजनं नैव भोज्यं न भोक्ता
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥४॥

na puṇyaṃ na pāpaṃ na saukhyaṃ na duḥkhaṃ
na mantro na tīrthaṃ na vedā na yajñāḥ .
ahaṃ bhojanaṃ naiva bhojyaṃ na bhoktā
cidānandarūpaḥ śivo’ham śivo’ham ||4||

Neither am I bound by merits nor sins, neither by worldly joys nor by sorrows,
Neither am I bound by sacred hymns nor by sacred places, neither by sacred scriptures nor by sacrifies,
I am neither enjoyment (experience), nor an object to be enjoyed (experienced), nor the enjoyer (experiencer),
I am Shiva, the supreme auspiciousness of the nature of consciousness-bliss.
I am (Shiva) the auspiciousness.


न मृत्युर्न शङ्का न मे जातिभेदः
पिता नैव मे नैव माता न जन्मः ।
न बन्धुर्न मित्रं गुरुर्नैव शिष्यं
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥५॥

na mṛtyurna śaṅkā na me jātibhedaḥ
pitā naiva me naiva mātā na janmaḥ .
na bandhurna mitraṃ gururnaiva śiṣyaṃ
cidānandarūpaḥ śivo’ham śivo’ham ||5||

Neither am I bound by death and its fear, nor by the rules of caste and its distinctions,
Neither do I have father and mother, nor do I have birth,
Neither do I have relations nor friends, neither spiritual teacher nor disciple,
I am Shiva, the supreme auspiciousness of the nature of consciousness-bliss.
I am (Shiva) the auspiciousness.


अहं निर्विकल्पो निराकाररूपो
विभुत्वाच्च सर्वत्र सर्वेन्द्रियाणाम् ।
न चासङ्गतं नैव मुक्तिर्न मेयः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥६॥

ahaṃ nirvikalpo nirākārarūpo
vibhutvācca sarvatra sarvendriyāṇām .
na cāsaṅgataṃ naiva muktirna meyaḥ
cidānandarūpaḥ śivo’ham śivo’ham ||6||

I am without any variation, and without any form,
I am present everywhere as the underlying substratum of everything, and behind all sense organs,
Neither do I get attached to anything, nor get freed from anything,
I am Shiva, the supreme auspiciousness of the nature of consciousness-bliss.
I am (Shiva) the auspiciousness.



Nirvana Shatkam (Atma Shatakam) of Adi Sankara

Commentary and Notes Translated by S. N. Sastri

Introduction:
Sri Sankara Bhagavatpada has blessed posterity with a large number of invaluable compositions. These can be grouped under three broad categories. The first category, meant for the intellectually most advanced, comprises his commentaries (Bhashya) on the Upanishads, Brahmasutra, and the Bhagavadgita. The second category consists of independent works, known as prakarana granthas, which expound the gist of the Upanishads in simple language. These vary in length from half a verse to one thousand verses. In the third category fall devotional hymns.

Nirvana Shatakam also known as Atma Shatakam is a prakarana grantha consisting of six verses. Prakarana has been defined in the Vishnu Dharmottara Purana thus: “Prakarana is a text which explains some particular aspects of the Sastra and deals with certain secondary questions arising out of the explanations given”.

The instruction emphatically conveyed by the six verses of Nirvana Shatakam is that identification with the body, mind, and senses is the root cause of all sorrow and that it should be given up and one should realize one’s real nature as none other than the supreme Brahman. This realization is what is known as Liberation. One by one, Adi Shankaracharya negates all the usual identifications that we have and repeatedly insists, “chidananda roopa shivoham shivoham.”

Verse 1
I am not the mind, nor the intellect, nor the ego-sense, nor the store-house of memories. I am not the ear, nor the tongue, nor the nose, nor the eyes. Nor am I the sky (space), or the earth, or fire, or air. I am the supreme auspiciousness of the nature of consciousness-bliss. I am (Shiva) the auspiciousness.

Commentary: In all these verses the term ‘I’ stands for the pure Atma. The mind is defined thus in Brihadaranyaka upanishad, 1.5.3 – “Desire, resolve, doubt, faith, lack of faith, steadiness, unsteadiness, shyness, intelligence, fear – all these are nothing but the mind”. The idea brought out here is that all emotions are in the mind and not in the Atma. A person identifies himself with his mind when he says, “I desire this”, “I have resolved to do this”, etc. This verse points out that this identification is wrong and is due to ignorance of the fact that everyone is in reality the Atma or self, which is identical with the supreme Brahman. The question arises, why have the intellect, ego-sense and the chittam been mentioned separately, when they are all included in the mind itself? The reason is that, though the mind is only one, it is given four different names in Vedanta according to the four different functions performed by it. This has been explained by Sri Sankara in Vivekachudamani in slokas 95 and 96 as below:

“The one antahkarana or inner organ is known by four different names, manas, buddhi, ahankara and chittam according to the different functions. When the mind cogitates it is called manas. When it comes to a decision it is called buddhi. When it stores memories, it is called chittam. When it identifies itself with each of these functions it is known as ahankara. The manner in which these functions take place can be explained by taking an illustration. I am walking along the road and I see at a distance a person whose gait seems to resemble that of a certain friend of mine, named Raman. I begin to debate whether the person I see at a distance is Raman or not. This function of debating is what is called ‘manas’. When he comes nearer and I am able to see his face clearly, I compare it with the memory of the face of Raman stored in my mind. This memory is ‘chittam’. If I find that the two tally, I decide that he is Raman and I greet him. This function of deciding is called ‘buddhi’. The performer of all these three functions is ‘I’, which is known as ‘ahankara’. The term ‘manas’ is also generally used to denote all these four collectively, when these distinctions are not intended.

By the statement “I am not the mind, etc.”, we are asked not to identify ourselves with these activities of the mind and to look upon ourselves as the pure Atma which is actionless and is a mere witness of the activities of the mind. In this way we will not be affected by the joys and sorrows that arise in the mind. In the Bhagavad Gita, 3.27, the Lord says that all actions are performed by the body, mind and senses, but because of delusion everyone thinks that he is the doer.

A person identifies himself with his body and his sense organs when he says, “I am stout, I am fair-complexioned, I hear, I taste, I smell, I see, etc”. The second line points out that this identification is also wrong and is due to delusion. The body is made up of the five elements, space, air, fire, water, and earth. By denying identification with these in the third line, identification with the physical body is denied.

The last line says that we are none other than the supreme Brahman which is existence-consciousness-bliss. The word Siva should not be mistaken to mean Lord Siva. Those who want to attack Advaita interpret this as meaning that Advaita asks the individual to arrogate to himself the status of God Himself. This is a wrong understanding. The term ‘Siva’ is used here in the same sense as in the Mandukya Upanishad, 7, where it means ‘auspiciousness’ and denotes the supreme Brahman. The identity declared by Advaita is not between the individual or jiva as such and God. What Advaita says is that the jiva, as well as God, are in reality none but the pure Brahman, with the vesture of the body, mind, and senses in the case of the jiva and Maya in the case of God. These vestures are not real. When these unreal vestures are negated, what remains in both cases is only the pure Brahman.

The body and mind have only empirical reality, i.e. they appear to be real only until the dawn of self-knowledge. Atma, which is identical with Brahman, is alone the absolute reality which is eternal and changeless. Thus, the very essence of Advaita Vedanta, namely, the identity of the jivAtma and paramAtma is brought out in this verse and in all the subsequent verses.

Verse 2
I am not what is known as the life-breath, nor am I the five vital airs. I am not the seven ‘dhatus’ or constituents of the body. I am not the five sheaths. I am not speech, nor the hands, nor the feet. I am not the genital organ, nor the organ of excretion. I am the supreme auspiciousness of the nature of consciousness-bliss. I am (Shiva) the auspiciousness.

Commentary: The praana or life breath is given five names in Vedanta according to the five functions performed by it. These are what are spoken of as the five vital airs in this sloka. The five vital airs are praana, vyaana, apaana, samaana, and udaana. These are described in Sri Sankara’s Bhashya on Prasnopanishad. 3.5, thus: He (praana) places apaana, a division of himself, in the two lower apertures, as engaged in the work of ejecting the excreta. Praana himself, who occupies the position of the sovereign, resides in the eyes and the ears and issues out through the mouth and nostrils. In the navel is samaana, which is so called because it assimilates all that is eaten or drunk, distributes them equally in all parts of the body and effects digestion. Udaana, another division of praana, moves throughout the body and functions upwards. It leads the soul out of the body at the time of death and takes it to other worlds according to one’s punya and paapa. Vyaana regulates praana and apaana and is the cause of actions requiring strength. All these are only air and are therefore insentient. Kathopanishad, 2.2.5 says, “Mortals do not live by praana or apaana, but by something else on which these two depend”. They depend on the Atma which is what gives them sentiency. Here we are told not to identify ourselves with the life-breath.

The seven dhatus are the constituents of the body such as marrow, fat, flesh, blood, lymph, skin, and the cuticle.
The five sheaths: These are described in the Taittiriya Upanishad. The physical body is the outermost sheath. It is called the annamayakosha or sheath of food because it is nourished by food. Within this is the praanamayakosha or sheath of vital air, which is made up of the vital air with its five divisions and the organs of action, namely, speech, hands, feet, the genitals, and the organ of excretion. The next inner sheath is the manomayakosha or sheath of the mind, which is made up of the mind and the five organs of perception, namely, ear, eye, and the senses of smell. taste, and touch. The next sheath is vijnaanamayakosha or the sheath of the intellect. This consists of the intellect or buddhi and the five organs of perception. The innermost sheath is the anandamayakosha or sheath of bliss. This is the primal ignorance or avidya which is the cause of transmigratory existence. These five sheaths constitute the body-mind complex. The instruction is that we should not identify ourselves with these which are all ephemeral and always undergoing changes.
The third line says that we are not the five organs of action. The last line is the same as in the first sloka.

Verse 3
I do not have any aversion or attachment, nor do I have greed, delusion, pride, or jealousy. I do not hanker after Dharma, wealth, pleasures, or liberation (the four purushaarthas). I am the supreme auspiciousness of the nature of consciousness-bliss. I am (Shiva) the auspiciousness.

Commentary: All the emotions such as likes, dislikes, greed, etc., belong to the mind and so the Atma has no connection with them. The rules of Dharma apply only when there is identification with the body-mind complex. The Atma has no desire for wealth or pleasures. The Atma is ever liberated. It is only when the Atma is identified with the body-mind complex that there is the notion of bondage and it is only then that liberation has to be sought. The pure Atma is ever free. A person who has become totally free from identification with his body and mind is already liberated. As far as the Atma itself is concerned, it has neither bondage nor liberation, just as there is neither day nor night in the sun itself.

Verse 4
There is no such thing as merit or sin for me. Nor is there joy or sorrow. I have no need for mantras, or pilgrimage, or Vedas, or sacrifices. I am neither the enjoyed nor the enjoyer, nor enjoyment.I am the supreme auspiciousness of the nature of consciousness-bliss. I am (Shiva) the auspiciousness.

Commentary: All these are only for the jiva who identifies himself with his body and mind. The Atma is pure, untainted, and actionless. Once a person has realized that he is the pure Atma, he has no need of mantras, pilgrimage, etc., because there is nothing more to be attained. The joy and sorrow referred to in this sloka are those which arise due to external circumstances. These have a beginning and an end and these pertain only to the mind and not the Atma. The Atma is of the very nature of supreme eternal bliss.

I am neither the enjoyed nor the enjoyer, nor enjoyment – What is enjoyed is an object. So this means that the Atma is not an object. The enjoyer is one who performs an action, a doer. So this means that the Atma is not a doer. Enjoyment is an act. Atma is not an act.

Verse 5
I have no possibility of death, nor distinction of caste. I have no father, nor mother. I have no birth. I have no relations, nor friend, nor guru, nor disciple. I am the supreme auspiciousness of the nature of consciousness-bliss. I am (Shiva) the auspiciousness.

Commentary: All relationships exist only as long as a person looks upon himself as the body-mind complex. The Atma is eternal and so it has no birth and no death.

Verse 6
I am unconditioned (and so free from all attributes). I am formless. I am all-pervading. I am beyond the organs. I am ever the same. There is neither bondage nor liberation for me. I am the supreme auspiciousness of the nature of consciousness-bliss. I am (Shiva) the auspiciousness.

Commentary: The pure Atma is not conditioned or limited by the body and mind. The Atma, being identical with Brahman, is all-pervading and changeless. Bondage is nothing but identification with the body and mind. This is due to ignorance of our real nature. When this ignorance is destroyed by the knowledge of our real nature it will be realized that there never was any bondage at all. It is not as if everyone is in bondage and becomes liberated on attaining self-knowledge. Everyone is in reality none other than the supreme Brahman even before the dawn of self-knowledge. Liberation is not the production of a new state that did not exist earlier. Liberation is only the realization that one has always been Brahman but has been wrongly thinking of himself as a limited being. This can be understood by taking the classic example of the rope being mistaken for a snake. In the presence of light when it is found that there is only a rope, no one will say that there was previously a snake, but now there is only a rope. Similarly, it is wrong to say that there was previously bondage and after the dawn of knowledge there is liberation. In reality, there is neither bondage nor liberation, but both are attributed to the jiva due to ignorance.

Miracle of the divine

Life of each life form is like complex string puppetry with numerous strings. While control through some strings seems to be apparent, there are other strings of which it is not clear who controls them, when, why or how.

The miracle of the divine is such that it would be perfectly valid to state that life of each life form is controlled by its own efforts but yet it would also be perfectly valid to state that life of each life form is controlled by circumstances beyond its control.

Life, as we experience it, seems to be a synergy of divine grace and the efforts of the life form. It is entirely possible that the lifeform stops its own efforts and lets the divine guiding force run its life. But it is impossible for a life form to sustain itself by its own efforts alone, given all the wonderous things needed to sustain life.

The divine plays a larger role in the experience each life form has of its own life. With the surrender of the life form to the divine, the need to have a life experience can cease. Without the individual ego and the need to experience life, there would be no need for life to manifest around the individual life form.

Life, then, is an illusory opportunity created by the divine to provide experiences to the individual life forms based on their own ego and desires.

Krishnan

Shiva, Ganga and third eye

Ganga, the holiest of the holy rivers, flows from the matted hair of Shiva. Shiva allowed an outlet to the great river to traverse the earth and bring purifying water to human beings. The flowing water is one of the five elements, which compose the whole Universe and from which earth arises. The origin of the Ganga from the head of Lord Shiva seems to be related to the flow of the cerebrospinal fluid (CSF) arising from the ventricles flowing in the direction of gravity towards the spinal column. Ganga circulates in the matted hairs of Lord Siva and then flows to the earth and finally drains to the great ocean . In the same way as CSF circulates into the ventricle and finally drains into the venous sinuses. As CSF preserves the normal homeostasis of the structure of the brain so as Ganga preserves the normal environmental balance of the earth around it. We presumed that that representation of the flow of CSF in the literature of ancient Hinduism shows their knowledge about brain and the dynamics of CSF. Moreover, the flowing nature of holy Ganga represents continuous formation of CSF by the brain.

The third eye of Shiva on his forehead is the eye of wisdom. It is the eye that looks beyond the obvious. The third eye of Shiva is also popularly associated with its untamed energy, which destroys the evil doers and sins. He governs time, i.e., the day and night cycle. The pineal body of brain is also termed as the third eye and is associated with the circadian rhythm of the body. 

R. Kumar, Devendrakumar Gupta in “Shiva: supreme God of all in Saivism”

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