Śivapañcākṣara nakṣatra mālāstotram (in IAST w/ translation and reflection)

 

śrīmadātmane guṇaika sindhave namaḥ śivāya
dhāmaleśa dhūta kokabandhave namaḥ śivāya |
nāmaśeṣitā namad bhāvasindhave namaḥ śivāya
pāmaretara pradhāna bandhave namaḥ śivāya || 1 ||

śrīmat – glorious, auspicious
ātmane – to the Self, the inner reality
guṇa-eka – sole repository of qualities
sindhave – ocean

namaḥ śivāya – salutations to Śiva

dhāma – radiance, splendor
leśa – a mere trace
dhūta – destroyed, dispelled
koka – night-lotus (that which blooms in darkness; symbol of ignorance)
bandhave – benefactor, friend

nāma – name
śeṣitā – reduced to mere remainder, dissolved
namat – bowing
bhāva – attitude, inner disposition
sindhave – ocean

pāmara – ignorant, unrefined
itara – others (the learned, refined)
pradhāna – foremost, chief
bandhave – benefactor, well-wisher

Salutations to Śiva (namaḥ śivāya), the glorious inner Self (śrīmad-ātmane), who is the ocean (sindhave) of all auspicious qualities alone (guṇaika).

Salutations to Śiva, the benefactor (bandhave) who destroys (dhūta) even the slightest trace (leśa) of darkness-born ignorance, likened to the night-lotus (koka), merely by His radiance (dhāma).

Salutations to Śiva, the ocean (sindhave) of the inner disposition of those who bow (namad-bhāva), in whom even the sense of individuality tied to name (nāma-śeṣitā) is reduced to a mere remainder and dissolved.

Salutations to Śiva, the foremost benefactor (pradhāna-bandhave) to all, whether ignorant (pāmara) or refined (itara), making no distinction, extending grace equally to all.

Why kokabandhu = “sun”

• Koka often denotes the cakravāka (ruddy goose).
• A famous poetic conceit: the male and female cakravākas are separated at night and can reunite only when the sun rises. Because the sunrise ends their grief, the sun is called their bandhu (friend/kinsman).
• Hence kokabandhu (“friend of the koka bird”) becomes a nāmadhēya for the sun.

So in this verse, dhāmaleśa-dhūta-kokabandhu poetically says:
“the One by whose tiniest ray the sun (friend of the koka-bird) is outshone and driven away.”

• nāmaśeṣitā = nāma (name, mere word) + śeṣita (made to remain, left over)
  → “reduced to a mere name / left as nothing but a word”
• namad = from namat (bending, bowing, one who prostrates)
  → “of the devotee who bows; of the bowing one”
• bhāvasindhave = bhāva (becoming, worldly existence, saṁsāra) + sindhu (ocean; here dative sindhave)
  → “to the ocean of worldly existence”

So “nāmaśeṣitā namad bhāvasindhave” =
“to Him for whom the ocean of worldly existence belonging to the bowing devotee is reduced to a mere name (i.e. loses all reality)”

Salutations to Śiva, who is the unique ocean of all virtues;
whose merest ray of splendor drives away even the sun , the friend of the koka-bird;
by whose very name the ocean of worldly existence (to the devotee) is reduced to a mere word (meaning, it holds no terror anymore)
who is the foremost friend of the lowly and of all others.

 

 

kālabhīta viprabāla pāla te namaḥ śivāya
śūla bhinna duṣṭa dakṣa phāla te namaḥ śivāya |
mūla kāraṇāya kālakāla te namaḥ śivāya
pālayādhunā dayāla vāla te namaḥ śivāya || 2 ||

kāla-bhīta-vipra-bāla-pāla-te namaḥ śivāya
śūla-bhinna-duṣṭa-dakṣa-phāla-te namaḥ śivāya |
mūla-kāraṇāya kāla-kāla-te namaḥ śivāya
pālayā adhunā dayāla-vāla-te namaḥ śivāya || 2 ||

kāla – death, time
bhīta – afraid
vipra – brāhmaṇa
bāla – child
pāla – protector
te – to You

namaḥ śivāya – salutations to Śiva

śūla – trident
bhinna – pierced, split
duṣṭa – wicked
dakṣa – Dakṣa
phāla – forehead (also head, face)
te – to You

mūla – root
kāraṇāya – to the cause, to the source
kāla – time, death
kāla – destroyer
te – to You

pālayā – protect
adhunā – now, immediately
dayāla – compassionate
vāla – protector, guardian
te – to You

kālabhīta vipra bāla pāla (protector pāla of learned vipra child bāla (Mārkandeya) whose parents were afraid bhīta of Time/Death kāla) te (to You) namaḥ (salutations) śivāya (to Śiva)

śūla bhinna duṣṭa dakṣa phāla (whose trident śūla split bhinna the wicked duṣṭa Dakṣa’s head/forehead phāla) te (to You) namaḥ (salutations) śivāya (to Śiva) |

mūla kāraṇāya (to the first mūla cause kāraṇa) kālakāla (who is the Death kāla of death/Time kāla) te (to You) namaḥ (salutations) śivāya (to Śiva)

pālayādhunā (protect pālaya me now adhunā) dayālavāla (O compassionate dayāla, tender beloved vāla) te (O You) namaḥ (salutations) śivāya (to Śiva) || 2 ||

Salutations to Śiva, protector of the Mārkandeya and dispeller of fear of death;
to Him who with His trident split the head of the wicked Dakṣa;
to Him who is the primordial cause, the Death of death itself;
O compassionate, tender One, do protect me now.

 

iṣṭa vastu mukhya dāna hetave namaḥ śivāya

duṣṭa daitya vaṁśa dhūma ketave namaḥ śivāya |
sṛṣṭi rakṣaṇāya dharma setave namaḥ śivāya
aṣṭa mūrtaye vṛṣendra ketave namaḥ śivāya || 3 ||

Salutations to Śiva (namaḥ śivāya), who is the cause (hetave) of the foremost gift (mukhya-dāna) of all cherished goals (iṣṭa-vastu), the giver of what is truly desired.

Salutations to Śiva, who rises like a banner of smoke (dhūma-ketu) signaling the destruction of the wicked demonic lineages (duṣṭa-daitya-vaṃśa), consuming them at their root.

Salutations to Śiva, who protects creation (sṛṣṭi-rakṣaṇāya) by being the bridge and foundation of dharma itself (dharma-setave), upholding cosmic order.

Salutations to Śiva, who manifests as the eightfold forms (aṣṭa-mūrtaye) and whose emblem is the mighty bull, the lord of righteousness (vṛṣendra-ketave).

iṣṭa – desired, cherished; vastu – object, thing; mukhya – chief, foremost dāna – giving, bestowal; hetave – to the cause

→ iṣṭa vastu mukhya dāna hetave – “to the cause of bestowing the highest of desired things”

duṣṭa – evil, wicked; daitya – demon; vaṁśa – lineage, race; dhūma – smoke
ketu – comet, fiery banner/portent
→ duṣṭa daitya vaṁśa dhūma ketave – “who is the blazing comet that annihilates the race of evil demons”

sṛṣṭi – creation; rakṣaṇāya – for the protection (dative)
→ sṛṣṭi rakṣaṇāya – “for protecting creation”

dharma – righteousness, cosmic order; setave – to the embankment, dam, bridge protective barrier or safe bridge
dharma setave – “to the embankment of dharma, which holds it firm”

dharma setave – “to the safe bridge of dharma (which safely enabled you to cross samsāra)”

aṣṭa mūrtaye – “to Him of eight forms”

(Reg 8 forms - bhūr ambhāṃ sy analo’nilo ambara maharnātho himāṃśuḥ pumān
ity ābhāti carācarātmakaṁ idaṁ yasyaiva mūrtyaṣṭakam – dakshināmurti stothram)

bhūḥ – earth;   ambhāṃsi – waters

analaḥ – fire;  anilaḥ – wind/air

ambaraṃ – space;  mahaḥ–nāthaḥ – lord of the day, i.e. the sun;  himāṃśuḥ – “cool-rayed one”, the moon;  pumān – the person, the embodied being / puruṣa

 

vṛṣa – bull; indra – best, lord; ketave – to the one whose banner
è vṛṣa indra ketave – “to Him whose banner bears the lord of bulls (Nandī)”

Salutations to Śiva, the cause of the bestowal of the highest desired blessings;
to the blazing comet that destroys the race of evil demons;
to Him who, for the protection of creation, stands as the firm embankment (bridge) of dharma;
to Him of eightfold form, whose banner bears the noblest bull, Nandī.

 

Āpada-adri bheda ṭaṅka hasta te namaḥ śivāya
pāpa hāri divya sindhu masta te namaḥ śivāya |
pāpa dāriṇe lasan namasta te namaḥ śivāya
śāpa doṣa khaṇḍana praśasta te namaḥ śivāya || 4 ||

āpada – calamity, misfortune; adri – mountain; bheda – breaking, splitting
ṭaṅka – axe; hasta – hand

āpada adri bheda ṭaṅka hasta – “whose hand holds the axe that splits the mountains of calamity” (compare w/ rogaparvata dambhoḻir-mṛtyudAru kuṭhArikA in Srimad Lalitha Sahasranāmam, meaning - She who is like a vajra-thunderbolt to the mountain of disease and she is the axe that fells the tree of death

roga-parvata-dambholir mṛtyu-daru-kuthārikā

dambholiḥ – thunderbolt, vajra (that which shatters instantly)
→ roga-parvata-dambholiḥ = one who is like a thunderbolt that shatters the mountain of disease

)

pāpa – the tendency that distances us from Eternal Truth; hāri – remover, taker away; divya – divine; sindhu – river, ocean; here Gaṅgā; masta – on the head
pāpa hāri divya sindhu masta – “whose head bears the divine river that removes pāpa”

pāpa dāriṇe – “to the destroyer of pāpa”

lasan – shining, radiant; namasta – the one to whom all bow (from namas, “bowing”)
→ lasan namasta – “the radiant One, perpetually worshipped”

śāpa – curse; doṣa – fault, evil, ill-effect; khaṇḍana – cutting off, removing
praśasta – renowned, praised
→ śāpa doṣa khaṇḍana praśasta – “renowned for removing the evils born of curses”

Salutations to Śiva, whose hand wields the axe that shatters the mountains of misfortune;
whose head is crowned with the divine river that washes away sin;
to the radiant Lord, ever worshipped and destroyer of sin;
to Him who is famed for cutting off the ill effects of every curse.

 

vyoma keśa divya bhavya rūpa te namaḥ śivāya
hema medinī dharendra cāpa te namaḥ śivāya |
nāma mātra dagdha sarva pāpa te namaḥ śivāya
kāma naika tāna hṛd durāpa te namaḥ śivāya || 5 ||

vyoma = sky, space; keśa = hair;

vyoma keśa = whose hair is the sky (matted locks as vast as the sky);

(Compare w/ ākāśaś cikurāyate daśa-diśābhogo dukūlāyate from Sāmba Stuti (or Śiva Dasaśloki / Śrī Śambastutiḥ) - For Him, the ākāśaḥ (sky) becomes cikura (His flowing hair), the ten directions (daśa diśāḥ) unfold like garments – dukūlāyate. Also compare with Keshava nāma from Mahābhāratā).

divya = divine; bhavya = excellent, majestic; rūpa = form, appearance; te = your / to you

hema = gold, golden; medinī = earth; dharendra = lord of mountains (Meru/Himālaya)
cāpa = bow; è hema medinī dharendra cāpa = whose bow is the golden mountain, lord of the earth (kodaṇḍaḥ kanaka-ācalaḥ - Śambastutiḥ, Meru is the bow, during tripurāsura samhāram)

nāma = name; mātra = merely, only; dagdha = burnt, reduced to ashes
sarva = all; pāpa = sin
nāma mātra dagdha sarva pāpa = by whose mere name all sins are burnt

(compare below from Srimad Lalitha sahasranāmā)

Mahā pāshupatās trāgni nirdagdhA-sura sainikā

Here the line refers to the panchakshari vidya, that burns all papa vasanas, which are symbolized by bhandāsura’s army)

 

kāma = desire, lust; naika tāna = drawn out / stretched in one direction (single-threaded, tightly strung); hṛd = heart; durāpa = hard to reach, not easily attained
kāma naika tāna hṛd durāpa = who is hard to reach for hearts tightly bound to desire

Salutations to Śiva, whose matted hair is the sky and whose form is divinely majestic;
whose bow is the golden mountain, lord of the earth;
by whose very name all sins are reduced to ashes;
who is hard to reach for hearts tightly bound on a single thread of desire.

 

brahma mastaka āvalī nibaddha te namaḥ śivāya
jihma gendra kuṇḍala prasiddha te namaḥ śivāya |
brahmaṇe praṇīta veda paddhati namaḥ śivāya
jihma kāla deha datta paddhati namaḥ śivāya || 6 ||

brahma = Brahmā (the creator); mastaka = head; āvalī = row, series, garland
nibaddha = fastened, bound, strung
brahma mastaka āvalī nibaddha = who wears a garland of Brahmā’s heads

jihma = crooked, coiled; indra = lord of serpents (nāga-indra, serpent-king)
kuṇḍala = earring; prasiddha = famed, well-known
jihma gendra kuṇḍala prasiddha = famed for wearing the coiled serpent-king as earrings

brahmaṇe = to Brahmā; praṇīta = laid down, taught, promulgated; veda = Veda
paddhati = system, method, order
brahmaṇe praṇīta veda paddhati = to Him who laid down the vadhika paddhati to Brahmā

(Remember the mantra from Svet. Up

yo brahmāṇaṁ vidadhāti pūrvaṁ yo vai vedāṁśca prahiṇoti tasmai |
taha devaṁātmabuddhiprakāśaṁ mumukṣurvai śaraṇamahaṁ prapadye ||

To that Deva who first impelled Brahmā and revealed the Vedas, to that Deva (shining within as Self) who illumines the buddhi (intellect) from within, I, (intensely) seeking liberation, take (complete) refuge.)

 

jihma = crooked; kāla = Time, Death; deha = body; datta = given, placed
paddhati = manner, way, disposition
jihma kāla deha datta paddhati = who has adopted the stance of keeping crooked Death under His control (trampling and subduing Time)

Salutations to Śiva, who wears a garland of Brahmā’s skulls;
who is famed for wearing the indra of nāgās as earrings;
who established the vaidhika paddhati (&) taught (it) to Brahmā;
who holds crooked Time itself under His sway.

 

kāma nāśanāya śuddha karmaṇe namaḥ śivāya
sāma gāna jāyamāna śarmaṇe namaḥ śivāya |
hema kānti cākacikya karmaṇe namaḥ śivāya
gajāsura aṅga labdha carmaṇe namaḥ śivāya || 7 ||

kāma nāśanāya = to the destroyer of Kāma (and of desire)

śuddha karmaṇe = to Him whose actions are utterly pure

sāma gāna jāyamāna śarmaṇe = in whom joy arises when the Sāma-Veda is sung

hema = golden; kānti = radiance, lustre; cākacikya = flashing, glittering, sparkling
karmaṇe = to whose action/deed
hema kānti cākacikya karmaṇe = whose deeds shine forth with golden radiance

gajāsura aṅga labdha carmaṇe = who obtained His hide-garment from the body of Gajāsura

Salutations to Śiva, destroyer of Kāma and performer of utterly pure acts;
in whom joy wells up when the Sāma-Veda is chanted;
whose very deeds make golden radiance flash forth;
who wears as His garment the hide won from the elephant-demon Gajāsura.

 

 

janma mṛtyu ghora duḥkha hāriṇe namaḥ śivāya
cinmayaika rūpa deha dhāriṇe namaḥ śivāya |
man manoratha ava pūrti kāriṇe namaḥ śivāya
sat mano gatāya kāma vairiṇe namaḥ śivāya || 8 ||

janma mṛtyu ghora duḥkha hāriṇe = to the remover of the dreadful sorrow of birth and death

cinmaya = of the nature of pure consciousness; eka = one, only; rūpa = form
deha = body; dhāriṇe = to the bearer
cinmaya eka rūpa deha dhāriṇe = whose very form is ONLY pure consciousness (i.e. this line is also teaching us that Swāmi’s “Real” (eternal, changeless) nature is pure consciousness, a nondual reality)

man = my mind; manoratha = desire, cherished wish (“chariot of the mind”)
ava pūrti = complete fulfilment; kāriṇe = to the one who does, who causes
man manoratha ava pūrti kāriṇe = who fully fulfils the cherished wishes of my mind

sat mano gatāya = who dwells in the minds of the noble
kāma vairiṇe = the enemy of Kāma (desire)

Salutations to Śiva, who removes the terrible suffering of birth and death;
who bears a body of the single nature of pure consciousness;
who brings to fulfilment the true aspirations of my mind;
who dwells in the hearts of the noble as the enemy of desire.

 

yakṣa rāja bandhave dayālave namaḥ śivāya
dakṣa pāṇi śobhi kāñcanālave namaḥ śivāya |
pakṣi rāja vāha hṛt śayālave namaḥ śivāya
akṣi phāla veda pūta tālave namaḥ śivāya || 9 ||

yakṣa rāja bandhave = to the friend of the king of yakṣas (Kubera)

dayālave = to the compassionate one, full of mercy

dakṣa = right, skilled; here “right (hand)”; pāṇi = hand; śobhi = shining, adorned
kāñcana = golden; ālave = bearing, holding
dakṣa pāṇi śobhi kāñcana ālave = whose right hand shines bearing a golden vessel (as the ādi bikshu)

pakṣi rāja vāha = the one whose vehicle is the king of birds (Garuḍa, i.e. Viṣṇu)
hṛt = heart; śaya = dwelling, seat; ālave = in whom rests
pakṣi rāja vāha hṛt śayālave = in whose heart dwells Viṣṇu, rider of Garuda

akṣi = eye; phāla = forehead (especially the space of the third eye); veda = the Veda, sacred lore pūta = purified, sanctified; tālave (tālu) = palate, tongue (seat of speech)
akṣi phāla veda pūta tālave = whose forehead-eye and tongue are sanctified by the Veda

(Idea here it the chanter is purified).

Salutations to Śiva, compassionate friend of Kubera, king of the yakṣas;
whose right-hand shines, bearing a golden vessel;
in whose heart dwells Viṣṇu, rider of the king of birds;
whose third eye and tongue are purified by the vision and recitation of the Veda.

 

dakṣa hasta niṣṭha jātavedase namaḥ śivāya
akṣara ātmane namat viḍ aujase namaḥ śivāya |
dīkṣita prakāśita ātma tejase namaḥ śivāya
ukṣa rāja vāha te satāṁ gate namaḥ śivāya || 10 ||

dakṣa hasta niṣṭha jātavedase = to Him in whose right hand the sacred fire (Jātavedas) abides

akṣara ātmane = to the imperishable Self

namat = bowing, saluting; viḍ (viḍ / vṛḍ / indra) = lord of the gods (here, Indra, as representative of devas); aujase = splendour, might
namat viḍ aujase = whose splendour is praised by Indra

dīkṣita prakāśita ātma tejase = to Him whose inner radiance is revealed to the initiated (dīkṣita) OR to Him who is revealed as one’s inner radiance, to the initiated (in Ātma-vidyā)

ukṣa = bull; rāja = king, lord; vāha = as vehicle, mount
ukṣa rāja vāha = who rides the lord of bulls (Nandī)
te = you, of you; satāṁ = of the good, the righteous; gate = refuge, goal
ukṣa rāja vāha te satāṁ gate = you who, riding the lord of bulls, are the refuge of the righteous

Salutations to Śiva in whose right hand the sacred fire (Jātavedas) abides;
to the imperishable Self whose splendor is lauded by the bowing Indra;
to Him who is revealed as one’s inner radiance, to the initiated (i.e in Atma Vidya)
to You who, riding the lord of bulls, are the sure refuge of the righteous.

 

rājatācalendra sānu vāsine namaḥ śivāya

(rājata ācala indra sānu vāsine namaḥ śivāya)
rāja māna nitya manda hāsine namaḥ śivāya |
rāja korakāvataṁsa bhāsine namaḥ śivāya
rājarāja mitratā prakāśine namaḥ śivāya || 11 ||

rājata = silver; ācala = mountain; indra = best; sānu = peak; vāsine = residing
rāja māna = royal-faced, majestic; nitya = always; manda = gentle; hāsine = smiler
rāja = royal; koraka = lotus-bud; āvataṁsa = crest-ornament; bhāsine = shining
rāja rāja = king of kings (Kubera); mitratā = friendship; prakāśine = manifesting

Salutations to Śiva who dwells on the peak of the silver mountain (Kailāsa)

who always shines with a gentle royal smile;

whose crest gleams with the royal lotus-bud (a jewel – or the crest moon)

who displays friendship with the king of kings, Kubera.

 

dīna māna vālikā madhenave namaḥ śivāya
sūna bāṇa dāha kṛt kṛśānave namaḥ śivāya |
svānurāga bhakta ratna sānave namaḥ śivāya
dānavāndhakāra caṇḍa bhānave namaḥ śivāya

dānava andhakāra caṇḍa bhānave namaḥ śivāya || 12 ||

dīna = poor; māna = weak; vālikā = children; madhenave = wish-fulfilling cow
sūna = flower; bāṇa = arrow; dāha = burning; kṛt = doing; kṛśānave = fire
sva anurāga = own love; bhakta ratna = jewel-like devotees; sānave = mountain
dānava = demon; andhakāra = darkness; caṇḍa = fierce; bhānave = sun

Salutations to Śiva who is like a wish-fulfilling cow to the poor, weak and children;

who burnt Kāma who held flowery arrows;

who is a mountain of jewel-like to the loving devotees;

who is the fierce sun (jnāna surya) destroying dānava andhakāra (darkness of reveling in sense pleasure)

 

sarva maṅgala kucāgra śāyine namaḥ śivāya
sarva devata gaṇātiśāyine namaḥ śivāya |
pūrva deva nāśa saṁvidhāyine namaḥ śivāya
sarva man manoja bhaṅga dāyine namaḥ śivāya || 13 ||

sarva maṅgala = all-auspicious (ambāL/pārvati) kuca agra = bosom; śāyine = leaning on

Swāmi is leaning on the chest of sarva mangala (ambāL/ammavāru).

the One who rests upon Her heart / Her bosom, i.e., the beloved of the Goddess,
the One nearest to Her very heart,
the One She holds close in deepest love and devotion.

This is a metaphorical expression of Śiva’s intimate unity with Devī

sarva devatā gaṇa = all gods; atiśāyine = surpassing
pūrva deva = earlier deities (from previous kalpās); nāśa = destruction; saṁvidhāyine = ordaining (w/ His saṁhāra-śakti)

sarva man = of all minds; manoja = Kāma; bhaṅga dāyine = destroyer

Salutations to Śiva who is nearest to Her heart,

who surpasses all the hosts of devatās;

who oversees the absorption of deities at the end of kalpā;

who destroys the fancy effects born of desire, in everyone’s minds (as the inner Guru).

 

stoka bhaktito ’pi bhakta poṣiṇe namaḥ śivāya
mākaranda sāra varṣi bhāṣiṇe namaḥ śivāya |
eka bilva dānataḥ ’pi toṣiṇe namaḥ śivāya
naika janma pāpa jāla śoṣiṇe namaḥ śivāya || 14 ||

stoka = little; bhaktitaḥ api = even with small devotion; bhakta poṣiṇe = nurturer of devotees
mākaranda sāra = essence of nectar; varṣi = who showers; bhāṣiṇe = in His speech
eka bilva dānataḥ api = even with offering of one bilva leaf; toṣiṇe = delighted
naika janma = many births; pāpa jāla = net (trap) of pāpa; śoṣiṇe = dryer-up

Salutations to Śiva who nourishes devotees even with small devotion;

whose words are nectar like (as Guru giving amṛtaḥ brahmavidyā upadeśa);

who is pleased even by a single bilva leaf;

who dries up the net of papa (i.e. keeping us trapped in saṃsāra) of many births.

 

sarva jīva rakṣaṇaika śīline namaḥ śivāya

(sarva jīva rakṣaṇa eka śīline namaḥ śivāya)

pārvatī priyāya bhakta pāline namaḥ śivāya |
durvidagdha daitya sainya dāriṇe namaḥ śivāya
śarvarīśa dhāriṇe kapāline namaḥ śivāya || 15 ||

sarva jīva = all beings; rakṣaṇa = protection; eka śīline = whose very nature is that
pārvatī priyāya = beloved of Pārvatī; bhakta pāline = protector of devotees
durvidagdha = wicked; daitya sainya = daitya armies; dāriṇe = splitter/destroyer
śarvarīśa = moon; dhāriṇe = bearer; kapāline = skull-bearer

Salutations to Śiva whose very nature is to protect all beings;

beloved of Pārvatī, protector of devotees;

destroyer of wicked demon armies;

bearer of the moon, the skull-bearing Śiva.

 

pāhi mām umā mano-jña deha te namaḥ śivāya
dehi me varaṁ sitādri geha te namaḥ śivāya |
mohitārṣi kāminī samūha te namaḥ śivāya

mohita ṛṣi kāminī samūha te namaḥ śivāya
svehita prasanna kāma doha te namaḥ śivāya || 16 ||

pāhi mām = protect me; umā mano jña = delightful to Umā’s mind; deha = form
dehi me = give me; varam = boon; sitādri geha = home on Kailāsa
mohita = enchanted; ṛṣi kāminī = wives of sages; samūha = throng
sva ehita = for His own people; prasanna = pleased; kāma doha = giver of right desires

Salutations to Śiva whose form delights Umā;

grant me the boon O dweller on Kailāsa;

who is surrounded by enchanted wives of rishis;

who, fulfill the desires of His own people (i.e. everyone)

 

maṅgala pradāya go turaṅga te namaḥ śivāya
gaṅgayā taraṅgitottamāṅga te namaḥ śivāya |

(gaṅgayā taraṅgita uttamāṅga te namaḥ śivāya |)
saṅgara pravṛtta vairi bhaṅga te namaḥ śivāya
aṅgajāraye kare kuraṅga te namaḥ śivāya || 17 ||

maṅgala pradāya = giver of auspiciousness; go turaṅga = rider of the swift bull
gaṅgayā taraṅgita = flowing Gaṅgā; uttama aṅga = noble head (signified Swāmis head)

saṅgara pravṛtta = battle-bent; vairi bhaṅga = breaker of enemies
aṅgaja āraye = foe of Kāma; kare = in hand; kuraṅga = deer

Salutations to Śiva, giver of auspiciousness, rider of the swift bull;

(from) whose head is flowing  Gaṅgā;

who destroys enemies in battle;

the slayer of Kāma (desire) and holds the deer  (symbolizing the chanchala mind) in His hand. (i.e. swami steadies the mind and destroys the seed of desire (i.e. ajñāna)

 

īhitakṣaṇa pradāna hetave namaḥ śivāya
āhitāgni pālakokṣa ketave namaḥ śivāya |

āhitāagni pālaka ukṣa ketave namaḥ śivāya |
deha kānti dhūta raupya dhātave namaḥ śivāya
geha duḥkha puñja dhūma ketave namaḥ śivāya || 18 ||

īhita = desired object; kṣaṇa = (instant) moment; pradāna hetave = cause of granting (instantly)
āhita agni = Vedic householder’s sacred fire; pālaka = protector; ukṣa ketu = bull-bannered
deha kānti = bodily lustre; dhūta = makes pale; raupya dhātu = silver
geha = home; duḥkha puñja = heap of sorrows; dhūma ketu = comet that burns

Salutations to Śiva, who instantly grants the wishes;

guardian of householders who maintain the āhita agni, the bull-bannered Swāmi;

whose radiance pales even silver;

the blazing comet that burns the sorrows of home (gṛhasthāśrama) .

 

tryakṣa dīna sat kṛpā-kaṭākṣa te namaḥ śivāya
dakṣa sapta tantu nāśa dakṣa te namaḥ śivāya |
ṛkṣa rāja bhānu pāvakākṣa te namaḥ śivāya
rakṣa mām prapanna mātra rakṣa te namaḥ śivāya || 19 ||

tryakṣa = three-eyed; dīna = distressed; sat = good people; kṛpā kaṭākṣa = merciful glance
dakṣa = efficient; sapta tantu = seven strands (ritual threads); nāśa = destroyer

 “sapta-tantu”

1. The seven types of ritual paraphernalia essential to a yajña.
2. The seven ‘threads’ of worldly attachment (offspring, lineage, possessions, status, ritualism, pride, and ego).

ṛkṣarāja = moon; bhānu = sun; pāvaka akṣa = fire-eyed
rakṣa mām = protect me; prapanna mātra = even one who has just surrendered

Salutations to the three-eyed Lord whose merciful glance falls on the distressed;

to the destroyer of Dakṣa’s sacrificial arrangements (or destroyer of the cause of pride in him);

to Him whose eyes are moon, sun, and fire;

protect me—One who protects those who have surrendered to You.

 

nyaṅku-pāṇaye śivaṁ karāya te namaḥ śivāya
saṅkaṭa abdhi tīrṇa kiṅkarāya te namaḥ śivāya |
kaṅka bhīṣita ābhayaṁ karāya te namaḥ śivāya
paṅka jānanaya śaṅkarāya te namaḥ śivāya || 20 ||

nyaṅku = goad; pāṇaye = holding in hand; śivaṁ kara = maker of auspiciousness
saṅkaṭa abdhi = ocean of calamities; tīrṇa = crossed; kiṅkarāya = disciple (who raptly listens to Guru’s orders)
kaṅka bhīṣita = terrified by vulture (i.e. symbol of death); ābhayaṁ kara = giver of fearlessness
paṅka jānanaya = lotus-faced; śaṅkarāya = beneficent Lord

Salutations to Him who holds the goad (to propel our mind in right direction and thus) architects auspiciousness (in our life)

whose disciples cross the ocean of calamities (i.e. cross saṃsāra — kartṛtva, bhoktṛtva, rāga, dveṣa)

who grants fearlessness to those terrified by fear of death;

the lotus-faced Śaṅkara.

 

karma pāśa nāśa nīla kaṇṭha te namaḥ śivāya
śarmadāya narya bhasma kaṇṭha te namaḥ śivāya |
nirmamaṛṣi-sevitopakaṇṭha te namaḥ śivāya

(nir mama ṛṣi sevitā upakaṇṭha te namaḥ śivāya)

kurmahe natīrnamad vikuṇṭha te namaḥ śivāya || 21 ||

(kurmahe natīḥ namad vikuṇṭha te namaḥ śivāya)

karma pāśa = fetter of karmas; nāśa = destroyer; nīla kaṇṭha = blue-necked
śarma dāya = giver of bliss; narya = man; bhasma kaṇṭha = ash-bearing throat
nir-mama = without possessiveness; ṛṣi sevitā = served by sages
natīḥ = our bowings; namad vikuṇṭha = cutter of bowed-down sorrows

Salutations to the blue-necked destroyer of karmic bonds;

the giver of bliss, whose throat bears bhasma;

who is served by desireless sages (who have surrendered their minds to Him – see Sivānanda lahari 81 – tvat arpita manah)

who cuts off the sorrows  (removes obstruction in spiritual path) of those who bow down to Him.

 

viṣṭapādhipāya namra viṣṇave namaḥ śivāya

(viṣṭapa adhipāya namra viṣṇave namaḥ śivāya)

śiṣṭa-vipra-hṛd guhācarīṣṇave namaḥ śivāya |

(śiṣṭa vipra hṛd guha ācarīṣṇave namaḥ śivāya |)

iṣṭa vastu nitya tuṣṭa jiṣṇave namaḥ śivāya
kaṣṭa nāśanāya loka jiṣṇave namaḥ śivāya || 22 ||

viṣṭapa = world; adhipa = lord; namra = bowing; viṣṇave = Viṣṇu
śiṣṭa = noble; vipra = learned in ātmavidyā; hṛd guha = heart-cave (inner recess); ācarīṣṇave = who moves within

Why Vipra as Atmavidya upāsaka? – Vipra means panditah.

paṇḍā ātma-viṣayā buddhir yeṣāṃ te hi paṇḍitāḥ - BG Bhasyam 2.11

iṣṭa vastu = desired objects; nitya tuṣṭa = ever satisfied; jiṣṇave = victorious
kaṣṭa nāśanāya = destroyer of miseries; loka jiṣṇave = world-victor

Salutations to Śiva worshipped by bowing Viṣṇu, lord of the worlds (visvādhipa);ś

Who, ever moves about in the heart-caves of Ātmavidya upāsaka;

who is the most cherished, eternally satisfied in Himself, ever victorious

who destroys calamities (of loka) and wins over all the worlds.

 

aprameya divya suprabhāva te namaḥ śivāya

sat prapanna rakṣaṇa svabhāva te namaḥ śivāya |

sva prakāśa nistulānubhāva te namaḥ śivāya

vipra ḍimbha darśitārdra bhāva te namaḥ śivāya || 23 ||

(vipra ḍimbha darśita ārdra bhāva te namaḥ śivāya)

aprameya = immeasurable; divya = divine; su-prabhāva = excellent majesty
sat prapanna = righteous seekers of (eternal, changeless) Truth; rakṣaṇa svabhāva = nature to protect; sva-prakāśa = self-luminous (i.e. ātman); nistula = incomparable (i.e. adviteeta vastu); anubhāva = (of the nature of) experience
vipra ḍimbha = brāhmaṇa child (Upamanyu, mārkandeya); darśita ārdrabhāva = showing melting compassion

Salutations to Śiva of immeasurable divine majesty;

whose very nature is to protect righteous seekers of (eternal, changeless) Truth;

the self-luminous nondual experience,  beyond comprison

whose heart melts with compassion on seeing children like Upamanyu and Mārkandeya

 

sevakāya me mṛḍa prasīda te namaḥ śivāya
bhāva labhya tāvaka prasāda te namaḥ śivāya |
pāvakākṣa deva pūjya pāda te namaḥ śivāya
tāvakāṅghri bhakta datta moda te namaḥ śivāya || 24 ||

sevakāya me = to me, Your servant; mṛḍa = O gracious one; prasīda = be pleased
bhāva labhya = attained through pure bhati; tāvaka prasāda = Your grace
pāvaka akṣa = fire-eyed; deva pūjya pāda = feet adored by devas
tāvaka aṅghri = Your feet; bhakta datta moda = giver of joy to devotees

Salutations to the gracious swāmi, be pleased with me, Your servant;

to you, whose grace is attained through pure devotion;

to the fire-eyed One whose feet devas adore;

to Him who feet grants joy to His devotees.

 

bhukti mukti divya bhoga dāyine namaḥ śivāya
śakti kalpita prapañca bhāgine namaḥ śivāya |
bhakta saṅkaṭāpahāra yogine namaḥ śivāya
yukta san manaḥ saroja yogine namaḥ śivāya || 25 ||

bhukti = enjoyment; mukti = liberation; divya bhoga = divine bliss; dāyine = giver
śakti kalpita = projected by Śakti; prapañca = world; bhāgine = pervades/immanent
bhakta saṅkaṭa = devotee’s troubles; apahāra = remover; yogine = the yogi
yukta san manaḥ saroja = lotus of the disciplined mind; yogine = who dwells therein

 

Salutations to Śiva, giver of enjoyment (here) & liberation (here) and divine bliss (in swarga);

who is immanent in this world projected by (Māyā) Śakti;

the yogin who removes the troubles of devotees;

who resides in the lotus of the yogis.

 

 

 

antakāntakāya pāpa hāriṇe namaḥ śivāya

śānta māya danti carma dhāriṇe namaḥ śivāya |

santatāśrita vyathā vidāriṇe namaḥ śivāya

(santata āśrita vyathā vidāriṇe namaḥ śivāya)
jantu jāta nitya saukhya kāriṇe namaḥ śivāya || 26 ||

antaka = death; antaka āya = destroyer of death; pāpa hāriṇe = remover of pāpa
śānta = peaceful; māya = whose; danti carma = elephant hide; dhāriṇe = wearer
santata = always; āśrita = those who seek refuge; vyathā = sorrow; vidāriṇe = splitter
jantu jāta = creatures; nitya saukhya kāriṇe = giver of lasting happiness

Salutations to Śiva, destroyer of death and remover of pāpa;

the peaceful one wearing the elephant hide;

who always removes the sorrows of those who seek refuge;

who grants lasting happiness to all beings.

 

śūline namo namaḥ kapāline namaḥ śivāya
pāline viriñci tuṇḍa māline namaḥ śivāya |
līline viśeṣa muṇḍa māline namaḥ śivāya
śīline namaḥ prapuṇya śāline namaḥ śivāya || 27 ||

śūline = trident-bearer; kapāline = skull-bearer
pāline = protector; viriñci tuṇḍa māline = garlanded with Brahmā’s heads
līline = sportive; viśeṣa muṇḍa māline = adorned with special skull-garlands
śīline = noble-conducted; prapuṇya śāline = treasury of great merit

Salutations to the trident-bearing, skull-bearing Lord;

the protector garlanded with Brahmā’s heads;

who sports adorned with special skull-garlands;

the noble one who is a treasury of great merit.

 

 

 

28 (phalaśruti)

śivapañcākṣara mudrāṁ catuṣ padollāsa padyamaṇighaṭitām |
nakṣatramālikām iha dadhad upakaṇṭhaṁ naro bhavet somaḥ || 28 ||

śiva pañca akṣara mudrām catuḥ pada ullās padya maṇi ghaṭitām
nakṣatra mālikām iha dadhat upakaṇṭham naraḥ bhavet somaḥ

śiva pañcākṣara mudrām
“the sacred mark / seal of the five-syllable Śiva mantra”

catuḥ pada — four padas (four quarters / four feet of a verse)

ullāsa — brilliance, joy, radiance

padya — poetic verse

maṇi — jewel

ghaṭitām — formed, strung together, assembled

catuḥ pada ullāsa padya maṇi ghaṭitām
“strung together like jeweled four-footed verses, shining with delight”

nakṣatra-mālikām - “a garland of stars”

iha - here, in this world

dadhat -  wearing, bearing, placing upon

upakaṇṭham - the neck / throat region

iha dadhat upakaṇṭham
“wearing this upon one’s neck here in this life”

naraḥ bhavet somaḥ
“the person becomes moon-like,”

Summarized Translation could be

This star-garland (nakṣatramālikā) is made of jewel-like verses, each pada (quarter) adorned with the mark of the Śiva–pañcākṣara mantra. Whoever wears (i.e., recites, remembers, or keeps close) this garland of verses becomes serene and radiant like Swāmi Śiva Himself, who is ever accompanied by Umā (Moon).