Shiva Shankara Stuti
Verse 1
अतिभीषण कटुभाषण यमकिङ्करपटली-
कृतताडनपरिपीडनमरणागमसमये।
उमया सह मम चेतसि यमशासन निवसन्
शिवशङ्कर शिव शङ्कर हर मे हर दुरितम् ।। १ ।।
This opening verse vividly depicts the terrifying moment of death. The literal meaning describes a scene where the servants of Yama, the god of death, arrive with fearsome appearances and harsh speech to inflict pain and punishment upon the departing soul. The devotee appeals to Lord Shiva, addressed here as Yamashasana, meaning the one who governs or commands even the god of death. The prayer is for Shiva to reside in the heart of the devotee alongside his consort, Uma, during this final transition. The refrain asks Shiva, who is the granter of peace (Shankara), to remove the accumulated sins (duritam) of the seeker.
Shiva is known as Kalantaka or Yamantaka, the destroyer of time and death. This refers to the legend of Markandeya, where Shiva emerged from the Lingam to protect his young devotee from Yamas noose. Spiritually, this verse signifies the transition from the finite to the infinite. Uma represents the divine energy or Prakriti that accompanies the supreme consciousness, Shiva. By asking them to dwell in the mind, the devotee seeks a state of meditative absorption (Samadhi) that transcends the physical suffering and fear associated with mortality. The epithets emphasize that only the supreme lord who sits above the cycle of time can provide true refuge when worldly ties are severed by the inevitability of death.
Verse 2
असदिन्द्रियविषयोदयसुखसात्कृतसुकृतेः
परदूषणपरिमोक्षण कृतपातकविकृतेः ।
शमनानन भवकानननिरतेर्भव शरणं
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। २ ।।
The second verse addresses the spiritual exhaustion caused by chasing transient pleasures. The literal meaning speaks of how the merit (sukruta) earned through good deeds is dissipated by the rising desires for unreal sensory objects. It mentions the sins committed through the criticism of others and the resulting distortions of the soul. The devotee describes life as a dense forest (bhava-kanana) of worldly existence where one is constantly lost and facing the face of death (shamananana). Shiva is implored to become the refuge (sharanam) for one who is weary of this aimless wandering.
Philosophically, this verse explores the concept of the indriyas (senses) and their tendency to gravitate toward asat (the unreal or temporary). In Indian philosophy, the forest is a metaphor for Samsara, where the thicket of desires obscures the path to liberation. The mention of paradooshana (criticizing others) highlights how social and verbal sins drain ones spiritual energy. Shiva is called upon as the ultimate stabilizer. He is the one who can lead the soul out of the wilderness of instinctive cravings and back to its true nature. The plea to remove sins is an acknowledgment that individual effort is often insufficient to overcome the deep-rooted tendencies (vasanas) of the mind without the intervention of divine grace.
Verse 3
विषयाभिध बडिशायुध पिशितायुतसुखतः
मकरायितमतिसन्ततिकृतसाहसविपदम् ।
परमालय परिपालय परिशापितमनिशं
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। ३ ।।
This verse uses powerful metaphors to describe the dangers of worldly attachment. The literal translation likens sensory objects to a fishhook (badisha) baited with meat (pishita). The human intellect is compared to a fish that, out of a desire for a small moment of pleasure, recklessly bites the hook and falls into a disastrous trap. This constant stream of worldly thoughts leads to a state of perpetual curse or misery. The devotee addresses Shiva as Paramalaya, the supreme abode or the ultimate resting place, and begs for protection from these self-created calamities.
The context of the crocodile (makara) or large fish often represents the predatory nature of time and desire in the ocean of existence. Spiritually, the verse warns against the deceptive nature of the material world, where what appears to be nourishment is actually the cause of bondage. The epithet Paramalaya suggests that while the world is a place of entrapment, Shiva is the sanctuary where the soul can find permanent safety. By identifying the mind as the source of these reckless actions, the prayer emphasizes the need for Viveka (discernment) and the grace of Shankara to break the cycle of impulsive behavior and its painful consequences.
Verse 4
दयिता मम दुहिता मम जननी मम जनकः
मम कल्पितमतिसन्ततिमरुभूमिषु निरतम् ।
गिरिजासुख जनितासुख वसतिं कुरु सुखिनं
शिवशङ्कर शिवशङ्कर her मे हर दुरितम् ।। ४ ।।
In this verse, the focus shifts to the psychological bonds of family and ego-driven identity. The literal meaning lists relationships—wife, daughter, mother, father—and characterizes the minds obsession with these as a desert (maru-bhumi). The devotee admits that the mind is constantly roaming in these barren lands of "mine-ness" and attachment. Shiva is addressed as the one who brings joy to Girija (Parvati) and the source of all true happiness. The prayer asks the Lord to dwell within and turn this unhappy state into one of bliss (sukhinam).
The spiritual significance lies in the critique of Moha (delusion) and Mamata (possessiveness). While the scriptures do not condemn family duties, they warn against the mental "desert" where one forgets the divine source and seeks ultimate fulfillment in changing human relationships. Shiva as Girijasuka reminds the seeker that true joy is found in the union of the soul with the divine mother-energy. By asking Shiva to make his "dwelling" happy, the devotee is asking for the sanctification of the inner self, transforming the dry desert of worldly attachments into a garden of spiritual peace through the removal of the sins of attachment.
Verse 5
जनिनाशन मृतिमोचन शिवपूजननिरतेः
अभितो दृशमिदमीदृशमहमाहव इति हा ।
गजकच्छपजनितश्रम विमलीकुरु सुमतिं
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। ५ ।।
The fifth verse deals with the cycle of birth and death and the internal struggle of the seeker. The literal meaning addresses Shiva as the destroyer of birth (janinashana) and the giver of liberation from death (mritimochana). The devotee describes an internal battle (ahava), a struggle of the ego and the senses. There is a specific reference to the exhaustion caused by the struggle between the elephant (gaja) and the tortoise (kacchapa), asking Shiva to purify the intellect (sumati).
The reference to the elephant and the tortoise points to a story where two brothers were cursed to take these forms and fought for centuries until they were liberated. This symbolizes the long-standing, heavy karmic battles and ancient enmities that the soul carries through multiple lifetimes. Spiritually, the verse highlights that the intellect (mati) is clouded by these ancestral and past-life struggles. Shiva is the only power capable of ending this exhausting cycle. By calling him Janinashana, the devotee acknowledges that birth itself is a consequence of unresolved karma, and only through the worship of Shiva can the mind be cleansed of the fatigue of many lives, leading to a pure and steady intellect.
Verse 6
त्वयि तिष्ठति सकलस्थितिकरुणात्मनि हृदये
वसुमार्गणकृपणेक्षण मनसा शिव विमुखम् ।
अकृताह्निकमसुपोषकमवताद्गिरिसुतया
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। ६ ।।
This verse points out the irony of human ignorance. The literal meaning states that although Shiva, the compassionate soul of all existence, resides within the heart, the individual still looks outward with the pitiable eyes of a beggar seeking wealth (vasu). The devotee confesses to being turned away from Shiva (vimukham), neglecting daily spiritual practices (akritahnikam), and being solely focused on nourishing the physical body (asuposhakam). A plea is made for Shiva to protect him along with the daughter of the mountain (Girisuta).
Philosophically, this reflects the Vedantic concept of the Antaryami, the indweller. We are like beggars sitting on a chest of gold, unaware of its presence. The "pitiable eyes" signify the state of Avidya (ignorance) where we seek happiness in external riches while ignoring the infinite source within. The term asuposhakam highlights a life lived at a purely animalistic level, concerned only with survival and bodily maintenance. The prayer is for a shift in consciousness from the external to the internal. The inclusion of Parvati signifies the need for the Mothers grace to turn the wandering mind back toward the Father, the supreme consciousness, to rectify the sin of spiritual forgetfulness.
Verse 7
पितराविति सुखदाविति शिष्णुनाकृत हृदयौ
शिवया सह भयके हृदि जनितं तव सुकृतम् ।
इति मे व हृदयं भव भवतात्तव दयया
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। ७ ।।
The seventh verse explores the concept of divine parentage versus earthly parentage. The literal meaning mentions the worldly view of parents as the primary givers of happiness. However, it suggests that a heart shaped by such limited understanding is incomplete. The devotee prays that his heart may instead be filled with the merit (sukrutam) generated by the presence of Shiva and Shivaa (Parvati) even in times of fear. He asks that his heart belong entirely to the Lord through His divine mercy (dayaya).
In Indian philosophy, Shiva and Parvati are known as Jagatah Pitarau, the parents of the universe. This verse encourages the devotee to transcend the biological understanding of lineage and recognize the cosmic source of his being. While earthly parents provide the body, the divine parents provide the souls liberation and true security. The mention of fear (bhayake) suggests that in moments of existential crisis, worldly relations cannot provide ultimate protection. Only the merit of devotion and the presence of the divine couple can steady the heart. The prayer is an act of total dedication, asking for the transformation of human emotions into divine love.
Verse 8
शरणागत भरणाश्रित करुणामृतजलधे
शरणं तव चरणौ शिव मम संसृतिवसतेः ।
परिचिन्मय करुणामय भिषजेन चिरावतात्
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। ८ ।।
This verse is a beautiful hymn of surrender (prapatti). The literal meaning addresses Shiva as the ocean of the nectar of mercy (karuna-amrita-jaladhi) and the sustainer of those who seek refuge. The devotee declares that Shivas feet are the only true shelter in this world which is like a temporary house of transmigration (samsriti-vasati). Shiva is called the supreme consciousness (parichinmaya) and the divine physician (bhishaka) who can cure the long-standing ailments of the soul.
The metaphor of Shiva as a doctor (Vaidyanatha) is deeply rooted in the Vedas, where he is called the first divine physician. The "disease" being treated is the cycle of birth, death, and suffering. The term samsriti-vasati implies that our current existence is merely a rented house or a transit point, not our true home. By surrendering to the feet of Shiva, the devotee seeks to return to his original state of pure consciousness. The nectar of mercy represents the cooling and healing power of grace that neutralizes the heat of worldly existence. This verse emphasizes that spiritual liberation is not just a mental achievement but a healing process facilitated by the compassionate lord.
Verse 9
विविधाधिभिरतिभीतरकृताधिकसुकृतं
शतकोटिषु नरकादिषु हतपातकविवशम् ।
मृड मामव सुसुकृतीभव शिवया सह कृपया
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। ९ ।।
The ninth verse deals with the consequences of karma and the fear of retribution. The literal meaning describes a soul terrified by various mental agonies (adhi) and the lack of sufficient merit (sukruta). It mentions the helplessness of one who has committed sins and is facing the prospect of millions (shata-koti) of hellish existences (naraka). The devotee begs Shiva (Mrida, the compassionate one) to protect him and, along with Parvati, grant him the state of being virtuous through divine grace.
The Puranas describe various hells as purificatory states for the soul. Philosophically, this verse acknowledges the law of karma—that every action has a consequence. The devotee feels overwhelmed by the weight of past mistakes and the "adhish," which are the mental sufferings caused by unfulfilled desires and guilt. The address to Shiva as Mrida is significant because it means "one who shows mercy" or "the melter of hearts." The prayer asks for a divine bypass of the karmic consequences through the power of Kripa (grace). It is an admission that only the Lord can transform a sinner into a virtuous being (sukrutibahava) by washing away the internal stains of past actions.
Verse 10
कलिनाशन गरलाशन कमलासनविनुत
कमलापतिनयनार्चित करुणाकृतिचरण ।
करुणाकर मुनिसेवित भवसागरहरण
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। १० ।।
This verse is rich in pauranic imagery and celebrates Shivas supremacy. The literal meaning refers to him as the destroyer of the evils of the Kali age (Kalinashana) and the consumer of poison (Garalashana). He is praised by Brahma (Kamalasana) and worshipped by the husband of Lakshmi (Kamalapati, or Vishnu) with his own eyes. He is the personification of compassion, served by sages, and the one who removes the ocean of worldly existence (bhava-sagara).
The reference to Garalashana points to the Churning of the Ocean (Samudra Manthan) where Shiva drank the Halahala poison to save the universe, showing his selfless protection. The mention of Vishnu worshipping Shiva with his eyes refers to the story where Vishnu, finding himself one lotus short in a thousand-lotus worship of Shiva, offered his own eye to complete the ritual. This highlights the supreme devotion even among the gods. Spiritually, these stories illustrate that Shiva is the ultimate destination of all worship and the ultimate protector against the toxicity of the world. He is the vessel that carries the devotee across the turbulent sea of material life, making him the Karunakar, or the mine of compassion.
Verse 11
विजितेन्द्रिय विबुधार्चित विमलाम्बुजचरण
भवनाशन भयनाशन भजिताङ्कितहृदय ।
फणिभूषण मुनिवेषण मदनान्तक शरणं
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। ११ ।।
The eleventh verse focuses on Shivas attributes as a yogi and the conqueror of desire. The literal meaning describes him as one who has conquered his senses (vijitendriya), is worshipped by the wise or gods (vibudha), and has feet as pure as lotuses. He is the destroyer of worldly existence and fear, residing in the hearts of his devotees. He is adorned with serpents, wears the garb of a sage, and is the slayer of the god of love (Madanantaka).
The event of Madanantaka refers to Shiva burning Kamadeva (desire) with his third eye. This is a profound philosophical metaphor for the destruction of lust and sensory longing through the fire of knowledge and meditation. The serpents (phanibhushana) symbolize the mastered kundalini energy or the control over time and death. Shiva as a Muni (sage) represents the ideal of renunciation and inner peace. By seeking refuge in the one who has already conquered all internal enemies, the devotee hopes to receive the strength to do the same. This verse emphasizes Shiva as the master of Yoga, whose pure presence removes the fundamental fear of existence and anchors the devotees heart in divinity.
Verse 12
त्रिपुरान्तक त्रिदशेश्वर त्रिगुणात्मक शम्भो
वृषवाहन विषदूषण पतितोद्धर शरणम् ।
कनकासन कलिनाशन कनकाम्बर शरणं
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। १२ ।।
The final verse concludes with a powerful summary of Shivas divine roles. The literal meaning addresses him as the destroyer of the three cities (Tripurantaka), the lord of the thirty gods, and the one whose nature comprises the three gunas (sattva, rajas, tamas). He rides the bull (Nandi), neutralizes the effects of poison, and uplifts the fallen (patitoddhara). He is seated on a golden throne and clothed in golden garments.
The legend of the destruction of Tripura represents the demolition of the three demonic cities of gold, silver, and iron. Philosophically, these cities represent the physical, subtle, and causal bodies, or the three states of ego that bind the soul. Shiva as Trigunatmaka signifies that he is the master of the qualities of nature, yet remains untouched by them. The bull, Vrishavahana, symbolizes Dharma (righteousness) and strength. Addressing him as Patitoddhara provides hope to all seekers regardless of their past. The golden imagery (kanaka) represents the effulgence of pure consciousness. The stotram ends with a final, rhythmic plea for the removal of sins, establishing Shiva as the beginning and the end of the spiritual journey, the ultimate savior who transcends and transforms all human limitations.
अतिभीषण कटुभाषण यमकिङ्करपटली-
कृतताडनपरिपीडनमरणागमसमये।
उमया सह मम चेतसि यमशासन निवसन्
शिवशङ्कर शिव शङ्कर हर मे हर दुरितम् ।। १ ।।
असदिन्द्रियविषयोदयसुखसात्कृतसुकृतेः
परदूषणपरिमोक्षण कृतपातकविकृतेः ।
शमनानन भवकानननिरतेर्भव शरणं
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। २ ।।
विषयाभिध बडिशायुध पिशितायुतसुखतः
मकरायितमतिसन्ततिकृतसाहसविपदम् ।
परमालय परिपालय परिशापितमनिशं
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। ३ ।।
दयिता मम दुहिता मम जननी मम जनकः
मम कल्पितमतिसन्ततिमरुभूमिषु निरतम् ।
गिरिजासुख जनितासुख वसतिं कुरु सुखिनं
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। ४ ।।
जनिनाशन मृतिमोचन शिवपूजननिरतेः
अभितो दृशमिदमीदृशमहमाहव इति हा ।
गजकच्छपजनितश्रम विमलीकुरु सुमतिं
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। ५ ।।
त्वयि तिष्ठति सकलस्थितिकरुणात्मनि हृदये
वसुमार्गणकृपणेक्षण मनसा शिव विमुखम् ।
अकृताह्निकमसुपोषकमवताद्गिरिसुतया
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। ६ ।।
पितराविति सुखदाविति शिष्णुनाकृत हृदयौ
शिवया सह भयके हृदि जनितं तव सुकृतम् ।
इति मे व हृदयं भव भवतात्तव दयया
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। ७ ।।
शरणागत भरणाश्रित करुणामृतजलधे
शरणं तव चरणौ शिव मम संसृतिवसतेः ।
परिचिन्मय करुणामय भिषजेन चिरावतात्
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। ८ ।।
विविधाधिभिरतिभीतरकृताधिकसुकृतं
शतकोटिषु नरकादिषु हतपातकविवशम् ।
मृड मामव सुकृतीभव शिवया सह कृपया
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। ९ ।।
कलिनाशन गरलाशन कमलासनविनुत
कमलापतिनयनार्चित करुणाकृतिचरण ।
करुणाकर मुनिसेवित भवसागरहरण
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। १० ।।
विजितेन्द्रिय विबुधार्चित विमलाम्बुजचरण
भवनाशन भयनाशन भजिताङ्कितहृदय ।
फणिभूषण मुनिवेषण मदनान्तक शरणं
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। ११ ।।
त्रिपुरान्तक त्रिदशेश्वर त्रिगुणात्मक शम्भो
वृषवाहन विषदूषण पतितोद्धर शरणम् ।
कनकासन कलिनाशन कनकाम्बर शरणं
शिवशङ्कर शिवशङ्कर हर मे हर दुरितम् ।। १२ ।।
atibhiishana kat'ubhaashana yamakinkarapat'alee-
kri'tataad'anaparipeed'anamaranaagamasamaye.
umayaa saha mama chetasi yamashaasana nivasan
shivashankara shiva shankara hara me hara duritam .. 1 ..
asadindriyavishayodayasukhasaatkri'tasukri'teh'
paradooshanaparimokshana kri'tapaatakavikri'teh' .
shamanaanana bhavakaanananiraterbhava sharanam'
shivashankara shivashankara hara me hara duritam .. 2 ..
vishayaabhidha bad'ishaayudha pishitaayutasukhatah'
makaraayitamatisantatikri'tasaahasavipadam .
paramaalaya paripaalaya parishaapitamanisham'
shivashankara shivashankara hara me hara duritam .. 3 ..
dayitaa mama duhitaa mama jananee mama janakah'
mama kalpitamatisantatimarubhoomishu niratam .
girijaasukha janitaasukha vasatim' kuru sukhinam'
shivashankara shivashankara hara me hara duritam .. 4 ..
janinaashana mri'timochana shivapoojananirateh'
abhito dri'shamidameedri'shamahamaahava iti haa .
gajakachchhapajanitashrama vimaleekuru sumatim'
shivashankara shivashankara hara me hara duritam .. 5 ..
tvayi tisht'hati sakalasthitikarunaatmani hri'daye
vasumaarganakri'panekshana manasaa shiva vimukham .
akri'taahnikamasuposhakamavataadgirisutayaa
shivashankara shivashankara hara me hara duritam .. 6 ..
pitaraaviti sukhadaaviti shishnunaakri'ta hri'dayau
shivayaa saha bhayake hri'di janitam' tava sukri'tam .
iti me va hri'dayam' bhava bhavataattava dayayaa
shivashankara shivashankara hara me hara duritam .. 7 ..
sharanaagata bharanaashrita karunaamri'tajaladhe
sharanam' tava charanau shiva mama sam'sri'tivasateh' .
parichinmaya karunaamaya bhishajena chiraavataat
shivashankara shivashankara hara me hara duritam .. 8 ..
vividhaadhibhiratibheetarakri'taadhikasukri'tam'
shatakot'ishu narakaadishu hatapaatakavivasham .
mri'd'a maamava sukri'teebhava shivayaa saha kri'payaa
shivashankara shivashankara hara me hara duritam .. 9 ..
kalinaashana garalaashana kamalaasanavinuta
kamalaapatinayanaarchita karunaakri'ticharana .
karunaakara munisevita bhavasaagaraharana
shivashankara shivashankara hara me hara duritam .. 10 ..
vijitendriya vibudhaarchita vimalaambujacharana
bhavanaashana bhayanaashana bhajitaankitahri'daya .
phanibhooshana muniveshana madanaantaka sharanam'
shivashankara shivashankara hara me hara duritam .. 11 ..
tripuraantaka tridasheshvara trigunaatmaka shambho
vri'shavaahana vishadooshana patitoddhara sharanam .
kanakaasana kalinaashana kanakaambara sharanam'
shivashankara shivashankara hara me hara duritam .. 12 ..
Other stotras
