Sāmba Stuti (or Śiva Dasaśloki / Śrī Śambastutiḥ)

Sāmba Stuti (or Śiva Dasaśloki / Śrī Śambastutiḥ)

tasmin me hṛdayaṁ sukhena ramatām sāmbe para-brahmaṇi

Śloka 1

sāmbō naḥ kuladaivataṁ paśupatē sāmba tvadīyā vayaṁ
sāmbaṁ staumi surāsurōragagaṇāḥ sāmbēna santāritāḥ |
sāmbāyāstu namō mayā viracitaṁ sāmbātparaṁ nō bhajē
sāmbasyānucarō:’smyahaṁ mama ratiḥ sāmbē parabrahmaṇi ||

sāmbaḥ naḥ kula-daivataṁ paśupate sāmba tvadīyā vayaṁs
sāmbaṁ staumi sura-asura-ūraga-gaṇāḥ sāmbena santāritāḥ
sāmbāya astu namaḥ mayā viracitam sāmbāt param naḥ bhaje
sāmba-asya anucaraḥ asmi ahaṁ mama ratiḥ sāmbe para-brahmaṇi

 

(sā ambā vartate – sāmbā), the Supreme Absolute.

As Sāmba, You are our family deity (kula-daivatam);
O Paśupate, O Sāmba- we belong entirely to You.
I offer my praise unto Sāmba, by whom the gods, demons, serpents, and others have been uplifted.
This salutation (namaḥ) unto you, composed by me, is offered;
I seek nothing higher than Sāmba. I am a devoted follower of Sāmba;
And my heart delights in that Sāmbe Para-brahmaṇi- The Supreme Absolute, who is Sā–Ambā (He who is united with Ambā).

 

Śloka 2

viṣṇvādyāśca puratrayaṁ suragaṇā jētuṁ na śaktāḥ svayaṁ
yaṁ śambhuṁ bhagavanvayaṁ tu paśavō:’smākaṁ tvamēvēśvaraḥ |
svasvasthānaniyōjitāḥ sumanasaḥ svasthā babhūvustata-
-stasminmē hr̥dayaṁ sukhēna ramatāṁ sāmbē parabrahmaṇi ||

viṣṇu-ādyāḥ ca pura-trayam sura-gaṇāḥ jetuṁ na śaktāḥ svayam
yaṁ śambhuṁ bhagavan vayaṁ tu paśavaḥ asmākam tvam eva īśvaraḥ
sva-sva-sthāna-niyojitāḥ su-manasaḥ sva-sthā babhūvuḥ tataḥ
tasmin me hṛdayaṁ sukhena ramatām sāmbe para-brahmaṇi

Even Viṣṇu and others, O Bhagavan, along with the hosts of devas, could not conquer the three cities (pura-trayam) by their own strength. But You, O Śambhu, are indeed our (asmākam) Īśvara, while we are but paśavaḥ, bound souls.

When those noble beings (su-manasaḥ) were assigned to their respective stations (sva-sva-sthāna-niyojitāḥ) by You, they regained stability and composure (sva-sthā babhūvuḥ).

May my heart (hṛdayaṁ) dwell joyfully (sukhena ramatām) in that Sāmba, who is Para-brahmaṇi- the Supreme Reality.

Śloka 3

kṣōṇī yasya rathō rathāṅgayugalaṁ candrārkabimbadvayaṁ
kōdaṇḍaḥ kanakācalō harirabhūdbāṇō vidhiḥ sārathiḥ |
tūṇīrō jaladhirhayāḥ śruticayō maurvī bhujaṅgādhipa-
-stasminmē hr̥dayaṁ sukhēna ramatāṁ sāmbē parabrahmaṇi ||

kṣoṇī yasya rathaḥ ratha-aṅga-yugalam candra-arka-bimba-dvayam
kodaṇḍaḥ kanaka-ācalaḥ hariḥ abhūt bāṇaḥ vidhiḥ sā-rathiḥ
tūṇīraḥ jaladhiḥ hayāḥ śruti-cayaḥ maurvī bhujaṅga-adhipaḥ
tasmin me hṛdayaṁ sukhena ramatām sāmbe para-brahmaṇi

He Sāmba, for whom this Earth (kṣoṇī) is the chariot (rathaḥ), and the Sun and Moon (candra–arka–bimba–dvayam) are the twin wheels (ratha-aṅga-yugalam);

Whose bow (kodaṇḍaḥ) is the Meru (kanaka-ācalaḥ), Hari (Viṣṇu) Himself becomes the arrow and Brahmā (vidhiḥ) becomes the charioteer.

His quiver (tūṇīraḥ) is the ocean (jaladhiḥ), His horses (hayāḥ) are the Vedas (śruti-cayaḥ),
and the bowstring (maurvī) is none other than the serpent-lord (bhujaṅga-adhipaḥ).

May my heart (hṛdayaṁ) find effortless joy (sukhena ramatām) in that Sāmba, who is the Supreme Absolute - Para-brahmaṇi.

  

Śloka 4

Yēnāpāditam aṅgajāṅga bhasitaṁ divyāṅga rāgaiḥ samaṁ
yēna svīkr̥tam abjasambhava śiraḥ sauvarṇa pātraiḥ samam |
yēnāṅgīkr̥tam acyutasya nayanaṁ pūjāravindaiḥ samaṁ
tasmin mē hr̥dayaṁ sukhēna ramatāṁ sāmbē parabrahmaṇi ||

yena apāditaṁ aṅgaja-aṅga-bhasitam divya-aṅga-rāgaiḥ samam
yena svīkṛtam abja-sambhava-śiraḥ sauvarṇa-pātraiḥ samam
yena aṅgīkṛtam acyutasya nayanam pūjā-aravindaiḥ samam
tasmin me hṛdayaṁ sukhena ramatām sāmbe para-brahmaṇi

He- Sāmba- by whom the ashes of Aṅgaja's body (aṅgaja aṅga bhasitam) were accepted as equal to divine cosmetics (divya aṅga rāgaḥ),

He, by whom the head of Abja-sambhava (Brahmā) was received as though it were an offering in golden vessels (sauvarṇa pātraiḥ samam),

He, by whom even Acyuta’s (Viṣṇu’s) eye (nayanam), offered in lotus-like devotion (pūjā aravindaiḥ), was taken as equivalent to a ritual lotus flower,

May my heart (hṛdayam) find joyful rest (sukhena ramatām) in that Sāmba, the Supreme Absolute - Para-brahmaṇi.

 

Śloka 5

govindād adhikaṁ na daivatam iti prōccārya hastāv ubhau
uddhṛtyātha śivasya saṁnidhigato vyāso munīnāṁ varaḥ
yasya stambhita-pāṇir ānatikṛtā nandīśvareṇābhavat
tasmin me hṛdayaṁ sukhena ramatāṁ sāmbē parabrahmaṇi

 

govindāt adhikam na daivatam iti proccārya hastau ubhau
uddhṛtya atha śivasya saṁnidhi-gataḥ vyāsaḥ munīnām varaḥ
yasya stambhita-pāṇiḥ anatikṛtā nandīśvareṇa abhavat
tasmin me hṛdayaṁ sukhena ramatām sāmbe para-brahmaṇi

 

Declaring aloud- “Govindāt adhikam na daivatam” (There is no deity greater than Govinda),
Vyāsa, the foremost among munis, raised both arms (hastau ubhau) and approached the presence (saṁnidhi) of Śiva. Yet his advance was halted his upraised hand (stambhita-pāṇiḥ) was blocked, denied entry (ānatikṛtā) by Nandīśvara.

May my hṛdayam rest sukhena in Sāmbe Parabrahmaṇi - the Supreme who integrates all deities.

 

Śloka 6

ākāśaś cikurāyate daśa-diśābhogo dukūlāyate
śītāṁśuḥ prasavāyate sthiratarānandaḥ svarūpāyate
vēdānto nilayāyate suvinayo yasya svabhāvāyate
tasmin me hṛdayaṁ sukhena ramatāṁ sāmbē parabrahmaṇi

ākāśaḥ cikurāyate daśa-diśā-bhogaḥ dukūlāyate
śītāṁśuḥ prasavāyate sthiratarānandaḥ svarūpāyate
vedāntaḥ nilayāyate suvinayaḥ yasya svabhāvāyate
tasmin me hṛdayaṁ sukhena ramatām sāmbe para-brahmaṇi

 

For Him, the ākāśaḥ (sky) becomes cikura (His flowing hair), the ten directions (daśa diśāḥ) unfold like garments - dukūlāyate. The śītāṁśuḥ (moon) is His gentle prasava (smile), and His very svarūpa is the unshakable ānanda.

He in whom the Vedānta finds nilaya (its resting abode), and suvinayaḥ (true humility) arises as svabhāva, innate nature (i.e. implied meaning his only One who knowns one’s true Svaroopa, can truly be humble) (Refer to incidents in which Swami, willingly played 2nd fiddle to Hari, despite being Pujya to Hari in His avataram). 

May my hṛdayam abide joyfully in Sāmbe Parabrahmaṇi.

 

 Śloka 7

viṣṇur yasya sahasranāma-niyamād ambhoruhāṇy arcayan
nēkono paciteṣu netra-kamalaṁ naijaṁ padābjadvaye
sampūjyāsura-saṁhatiṁ vidalayann trailokya-pālo'bhavat
tasmin me hṛdayaṁ sukhena ramatāṁ sāmbē parabrahmaṇi

 

viṣṇuḥ yasya sahasra-nāma-niyamāt ambho-ruhāṇi arcayan
eka-ūna-upaciteṣu netra-kamalaṁ naijaṁ pada-abja-dvaye
sampūjya asura-saṁhatiṁ vidalayam trailokya-pālaḥ abhavat
tasmin me hṛdayaṁ sukhena ramatām sāmbe para-brahmaṇi

 

Viṣṇu, performing Sahasranāma niyama (the rite of chanting a thousand names), offered lotuses (ambho ruhāṇi)  but found himself short by one. At once, he placed his own netra kamalam (lotus-like eye) at Śiva’s pada abja dvayam (two lotus feet).

Pleased, Swāmi empowered him to destroy the asura saṁhati, thus Viṣṇu became the Trailokya pālaḥ, protector of the three worlds.

May my hṛdayam rest in Sāmbe Parabrahmaṇi.

 

Śloka 8

śauriṁ satyagiraṁ varāha-vapuṣaṁ pādāmbujādarśane
cakre yo dayayā samasta-jagatāṁ nāthaṁ śirodarśane
mithyāvācam apūjyam eva satataṁ haṁsasvarūpaṁ vidhim
tasmin me hṛdayaṁ sukhena ramatāṁ sāmbē parabrahmaṇi

 

śauriṁ satya-giram varāha-vapuṣam pādāmbuja-ādarśane
cakre yaḥ dayayā samasta-jagatām nāthaṁ śiraḥ-darśane
mithyā-vācam apūjyam eva satataṁ haṁsa-svarūpaṁ vidhim
tasmin me hṛdayaṁ sukhena ramatām sāmbe para-brahmaṇi

 

He, who in compassion (dayayā) revealed His pādāmbuja (lotus feet) to Śauri in his Varāha-vapuṣa (boar form), and later granted śiraḥ-darśana (vision of His head) to the nātha of the jagat.

But to Vidhi (Brahmā) who is spoke untruth (mithyā-vāk) and thus (became) apūjya (unworthy of worship) even though in the noble form of a Haṁsa-svarūpa, Śiva grants no vision.

(The idea is swāmi looks at one's ācharana and not one's outward appearance)

May my hṛdayam dwell joyfully in Sāmbe Parabrahmaṇi.

 

Śloka 9

yasyāsan dharaṇī-jalāgni-pavana-vyomārka-candrādayaḥ
vikhyātās tanavo'ṣṭadhā pariṇatā nānyat tato vartate
ōṅkārārtha-vivecanī śrutir iyaṁ cācaṣṭa turyaṁ śivam
tasmin me hṛdayaṁ sukhena ramatāṁ sāmbē parabrahmaṇi

 

yasya asan dharaṇī-jala-agni-pavana-vyoma-arka-candra-ādayaḥ
vikhyātāḥ tanavaḥ aṣṭadhā pariṇatāḥ na anyat tataḥ vartate
oṅkāra-artha-vivecanī śrutiḥ iyam cācaṣṭa turyaṁ śivam
tasmin me hṛdayaṁ sukhena ramatām sāmbe para-brahmaṇi

 

From Him arise the aṣṭadhā tanavaḥ (eightfold forms): earth (dharaṇī), water (jala), fire (agni), air (pavana), space (vyoma), sun (arka), moon (candra) and others. 

All are known as His manifestations, for na anyat tataḥ vartate - nothing exists apart from Him.

This is affirmed by the śruti, which declares, The turyaṁ śivam, the fourth beyond waking, dreaming, and sleep, is the true meaning (artha) of Omkara.

[ prapañcopaśamaṃ śāntaṃ śivamadvaitaṃ caturthaṃ manyante sa ātmā sa vijñeyaḥ .. 7th mantra in mandukya upanisad ]

May my hṛdayaṁ delight in Sāmbe Parabrahmaṇi.

 

Śloka 10

viṣṇubrahmasurādhipa-prabhṛtayaḥ sarve'pi devā yadā
sambhūtāj jaladher viṣāt paribhavaṁ prāptās tadā satvaram
tān ārtān śaraṇāgatān iti surān yo'rakṣad ardhakṣaṇāt
tasmin me hṛdayaṁ sukhena ramatāṁ sāmbē parabrahmaṇi

 

viṣṇu-brahma-sura-adhipa-prabhṛtayaḥ sarve api devāḥ yadā
sambhūtāt jaladheḥ viṣāt paribhavam prāptāḥ tadā satvaram
tān ārtān śaraṇa-āgatān iti surān yaḥ arakṣat ardha-kṣaṇāt
tasmin me hṛdayaṁ sukhena ramatām sāmbe para-brahmaṇi

 

When Viṣṇu, Brahmā, and the other sura-adhipa-s were afflicted by the viṣa (poison) that arose from the jaladhi (cosmic ocean) during the great manthanam, they became ārtāḥ (distressed) and approached Śiva in śaraṇāgati (surrender).

He, in just ardha-kṣaṇam (half a moment), protected the devatās

May my hṛdayam find restful joy in Sāmbe Parabrahmaṇi.

iti śrīmatparamahaṁsaparivrājakācāryasya śrīgōvindabhagavatpūjyapādaśiṣyasya śrīmacchaṅkarabhagavataḥ kr̥tau daśaślōkī stutiḥ sampūrṇā ||