May Śiva grant us prosperity — he whose neck is hallowed by the stream flowing from the forest of his matted hair, who bears a lofty garland of serpents upon his throat, and who danced the fierce Tāṇḍava to the “ḍamaḍ-ḍamaḍ” beat of the ḍamaru drum.
jaṭākaṭāhasaṃbhramabhramannilimpanirjharī, vilolavīcivallarī virājamānamūrdhani| dhagaddhagaddhagajjvalallalāṭapaṭṭapāvake, kiśoracandraśekhare ratiḥ pratikṣaṇaṃ mama
Moment by moment my delight is in Śiva, on whose head the celestial Gaṅgā churns and whirls amid his matted locks, whose brow blazes with the fierce fire “dhagad-dhagad”, and who wears the young crescent moon as his crest-jewel.
May my mind rejoice in Śiva, the wild digambara, in whom the Daughter of the Mountain delights, whose merciful sidelong glances hold off the direst calamities, and whose mind sports in the whole expanse of creation.
May my mind be borne up in wondrous delight upon Śiva, Lord of beings — the tawny glow of the serpent-jewel in his matted hair smearing the faces of the quarters saffron-red, wrapped in the glistening hide of the maddened elephant.
May Śiva bring us lasting fortune — at whose footstool lies the pollen grey from the flower-crests of Indra and all the bowing gods, who wears the serpent-king coiled in his matted hair, and bears the moon, friend of the cakora bird, as his crest.
May the matted-haired crown of Śiva be for our abundant blessing — the fire of his brow having swallowed Kāma of the five arrows as the gods bowed low, radiant with the streak of the nectar-rayed moon.
My delight is in the three-eyed Śiva, on the fire blazing “dhagad-dhagad” from the flat of whose dread brow the five arrows of Kāma were consumed — the sole artist who paints the delicate leaf-designs upon the breast of the Mountain’s Daughter.
May Śiva grant us prosperity — his throat dark as a bank of fresh rain-clouds swallowing the deep gloom of the new-moon midnight, bearer of the Gaṅgā, clad in the elephant-hide, adorned by the moon, upholder of the universe.
I worship Śiva, the dark radiance of whose throat mocks the sheen of a full-blown blue lotus — destroyer of Kāma, of the three cities, of worldly bondage, of Dakṣa’s sacrifice, of the elephant-demon, of Andhaka, and of Death itself.
I worship Śiva, in whom all auspiciousness dwells, the honey-bee sipping the flowing sweetness of the blossoming cluster of the arts — destroyer of Kāma, of Tripura, of the round of birth, of the sacrifice, of the elephant-demon, of Andhaka, and of Death.
May Śiva be victorious — the fierce dancer of the Tāṇḍava, the oblation-fire of whose dread brow flashes “dhagad-dhagad” as the coiled serpent writhes, to the rising, auspicious beat of the mṛdaṅga sounding “dhimid-dhimid”.
When shall I worship the ever-auspicious Sadāśiva with an equal mind — looking alike upon a clod of clay and a bed of jewels, a serpent and a pearl-garland, friend and foe, a blade of grass and a lotus-eyed maiden, the common folk and the mighty emperor?
Verse 14 — కదా నిలింపనిర్ఝరీ నికుఞ్జకోటరే వసన్…
కదా నిలింపనిర్ఝరీ నికుఞ్జకోటరే వసన్ విముక్తదుర్మతిః సదా శిరఃస్థమంజలిం వహన్। విముక్తలోలలోచనో లలామభాలలగ్నకః శివేతి మంత్రముచ్చరన్ కదా సుఖీ భవామ్యహమ్
When, dwelling in a hollow by the Gaṅgā in the mountain thickets, freed of all evil thought, my hands ever folded upon my head, my restless eyes stilled, uttering the mantra “Śiva”, shall I become truly happy?
May the abundant loveliness of Śiva’s limbs — fragrant with the mallikā and kadamba blossoms bound in the hair of the celestial women — ever gladden our minds; may we find refuge in the supreme state.
May one become fit to conquer the world who, his left eye radiant as the auspicious wedding-fire, adorned with the mantra “Śiva” — a splendour that the eight great siddhis themselves court, like the blaze of the submarine fire — utters that holy name.
imaṃ hi nityameva muktamuktamottama stavaṃ paṭhansmaran bruvannaro viśuddhameti saṃtatam| hare gurau subhaktimāśu yāti nānyathāgatiṃ vimohanaṃ hi dehanāṃ suśaṃkarasya ciṃtanam
Whoever ever reads, remembers and recites this excellent, sublime hymn is purified forever; he swiftly gains true devotion to Śiva the Guru — for there is no other refuge — since meditation on the gracious Śaṅkara dispels all delusion of embodied beings.
To whoever recites this song of the ten-headed Rāvaṇa, intent on Śambhu’s worship, at dusk when worship is done, Śambhu ever grants abiding, gracious wealth — complete with chariots, elephants and horses. (phalaśruti)
About Śiva Tāṇḍava Stotra
Śiva Tāṇḍava Stotra is a Sanskrit stotra, composed by Rāvaṇa, addressed to Shiva — a Stotra. It is presented here in Devanagari, Roman (IAST), Kannada, Telugu, Tamil, each verse with its English meaning. Source text: Sanskrit Wikisource.
Also known as: Jatatavi Galajjala, Shiva Tandava Stotram.
The Śiva Tāṇḍava Stotra is traditionally ascribed to Rāvaṇa, the mighty king of Laṅkā and a supreme devotee of Śiva, sung in praise of the Lord’s cosmic Tāṇḍava dance.
Śiva Tāṇḍava Stotra is a 18-verse hymn describing Śiva's cosmic dance (tāṇḍava), traditionally attributed to Rāvaṇa, the devotee-king of Laṅkā. It opens with "JaṭāṭavīgaLajjala" and is recited as a hymn of awe, power and devotion.
Who composed the Shiva Tandava Stotram?
Tradition ascribes Śiva Tāṇḍava Stotra to Rāvaṇa, the demon-king of Laṅkā and a great devotee of Śiva. The legend says Rāvaṇa, trapped under Kailāsa, sang these verses in praise of Śiva until the mountain was lifted.
What is the meaning of Jatatavi Galajjala?
"JaṭāṭavīgaLajjala-pravāha-pāvitā-sthale" is the famous opening phrase of Śiva Tāṇḍava Stotra: it pictures Śiva's matted locks (jaṭā) as a wild forest, with the Ganges pouring through them and sanctifying the ground below.
How do I read the Shiva Tandava Stotram on Avabodhak?
Every verse of Śiva Tāṇḍava Stotra is shown in Devanagari, Roman (IAST) and English meaning, with the meter intact. Free to read, no login required; use the practice view to chant along line by line.