Like all Sri shankaracharya stotras this is magical too. It creates a flow that captivates the mind to want to learn it. The seed of knowledge so to say.
The Vedasāra Śiva Stotram, attributed to Ādi Śaṅkarācārya, is a hymn that celebrates Lord Śiva as the supreme reality, the source of creation, the sustainer of the world, and the ultimate refuge of all beings.
The stotram begins by portraying Śiva in his majestic, awe-inspiring form: the Lord of beings, destroyer of sins, clothed in an elephant’s hide, with the sacred river Gaṅgā flowing from his matted locks. He is the five-faced Lord, the three-eyed one whose eyes are the sun, moon, and fire, radiating eternal bliss. Adorned with sacred ash, riding the bull, and accompanied by Bhavānī (Pārvatī), Śiva is beyond all material qualities, yet present in every aspect of creation.
The hymn then shifts from describing Śiva’s external form to his inner essence. He is the supreme Self, the primal seed of the universe, beyond desire, beyond form, and realized through the sacred syllable Om. From him the world arises, by him it is sustained, and in him it dissolves. He is beyond the five elements and the three states of experience—waking, dreaming, and deep sleep—residing in the “fourth” state (turīya), which is pure consciousness and bliss.
The devotee offers repeated salutations to this cosmic Lord whose nature is knowledge, bliss, and pure existence. Śiva is both the personal God, wielding the trident and protecting his devotees, and the impersonal Absolute, beyond duality, the light of all lights. He alone creates, sustains, and dissolves the universe.
Finally, the stotram concludes with the recognition that everything—moving and unmoving, all beings and all worlds—arises from Śiva, rests in him, and merges back into him. He is the Liṅga-svarūpa, the eternal symbol of the Supreme, embodying both the manifest and the unmanifest universe.
In essence: The Vedasāra Śiva Stotram is both a devotional prayer and a philosophical declaration. It praises Lord Śiva not just as a deity with divine attributes, but as the very ground of existence—timeless, formless, infinite, and yet accessible to the devotee’s love and surrender.
The Essence of Vedasāra Śiva Stotram
Lord Śiva is remembered in the Vedasāra Śiva Stotram not only as a divine figure, but as the very heart of existence itself. The hymn begins with vivid images—the Lord of all beings, clothed in the skin of an elephant, crowned with flowing Gaṅgā, his matted locks radiant with moonlight. His five faces watch over the directions, his three eyes shine as the sun, moon, and fire, and his body is adorned with holy ash. Here is the great God—majestic, yet compassionate—riding the bull, with Bhavānī by his side.
But the stotram does not stop at outer forms. It leads us deeper. Śiva is the seed of the universe, the source from which everything springs, the one who sustains all, and the final refuge into which all returns. He is beyond qualities, beyond time, beyond the five elements, beyond even the states of waking, dreaming, and deep sleep. He is the “fourth,” the state of pure awareness, blissful and unchanging.
As the hymn unfolds, the devotee bows again and again—namaste, namaste—to the one who is the light of all lights, the cause of all causes, the eternal and unborn. Śiva is not limited to form or image; he is the boundless reality pervading the cosmos. Yet, he is also the personal Lord, carrying the trident, dwelling with Pārvatī, destroying the bondage of his devotees, and showering his endless compassion.
Finally, the stotram reminds us: all that we see—moving and unmoving, high and low, vast and subtle—comes from Śiva, lives in him, and merges back into him. He is the Liṅga-svarūpa, the eternal principle behind creation and dissolution, the symbol of the infinite hidden in the finite.
Thus, the Vedasāra Śiva Stotram is both devotion and philosophy. It teaches us to see in Śiva not only the Lord who protects and blesses, but also the absolute truth—timeless, formless, beyond duality. To remember him is to rise above fear, to rest in peace, and to know the eternal joy of the Self.
In short: This stotram is a gentle path—from worship of Śiva’s outer beauty to realization of his inner essence. It invites us to bow, to surrender, and finally to awaken to the truth that Śiva is not separate from us—he is the Self shining within.
वेदसार शिव स्तोत्रम्
(Vedasāra Shiva Stotram)
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Devanāgarī:
पशूनां पतिं पापनाशं परेशं
गजेन्द्रस्य कृत्तिं वसानं वरेण्यम् ।
जटाजूटमध्ये स्फुरद्गाङ्गवारिं
महादेवमेकं स्मरामि स्मरारिम् ॥
महेशं सुरेशं सुरारातिनाशं
विभुं विश्वनाथं विभूत्यङ्गभूषम् ।
विरूपाक्षमिन्द्वर्क वह्नित्रिनेत्रं
सदानन्दमीडे प्रभुं पञ्चवक्त्रम् ॥
गिरीशं गणेशं गले नीलवर्णं
गवेन्द्राधिरूढं गुणातीतरूपम् ।
भवं भास्वरं भस्मना भूषिताङ्गं
भवानीकलत्रं भजे पञ्चवक्त्रम् ॥
शिवाकान्त शंभो शशाङ्कार्धमौले
महेशान शूलिन् जटाजूटधारिन् ।
त्वमेको जगद्व्यापको विश्वरूपः
प्रसीद प्रसीद प्रभो पूर्णरूप ॥
परात्मानमेकं जगद्बीजमाद्यं
निरीहं निराकारमोङ्कारवेद्यम् ।
यतो जायते पाल्यते येन विश्वं
तमीशं भजे लीयते यत्र विश्वम् ॥
न भूमिर्न चापो न वह्निर्न वायुर्
न चाकाश आस्ते न तन्द्रा न निद्रा ।
न चोष्णं न शीतं न देशो न वेषो
न यस्यास्ति मूर्तिस्त्रिमूर्ति तमीडे ॥
अजं शाश्वतं कारणं कारणानां
शिवं केवलं भासकं भासकानाम् ।
तुरीयं तमःपारमाद्यन्तहीनं
प्रपद्ये परम् पावनं द्वैतहीनम् ॥
नमस्ते नमस्ते विभो विश्वमूर्ते
नमस्ते नमस्ते चिदानन्दमूर्ते ।
नमस्ते नमस्ते तपोयोगगम्य
नमस्ते नमस्ते श्रुतिज्ञानगम्य ॥
प्रभो शूलपाणे विभो विश्वनाथ
महादेव शम्भो महेश त्रिनेत्र ।
शिवाकान्त शान्त स्मरारे पुरारे
त्वदन्यो वरेण्यो न मान्यो न गण्यः ॥
शम्भो महेश करुणामय शूलपाणे
गौरीपते पशुपते पशुपाशनाशिन् ।
काशीपते करुणया जगदेतदेक-
स्त्वं हंसि पासि विदधासि महेश्वरोऽसि ॥
त्वत्तो जगद्भवति देव भव स्मरारे
त्वय्येव तिष्ठति जगन्मृड विश्वनाथ ।
त्वय्येव गच्छति लयं जगदेतदीश
लिङ्गात्मकं हर चराचरविश्वरूपिन् ॥
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IAST / Transliteration:
paśūnāṃ patiṃ pāpanāśaṃ pareśaṃ
gajendrasya kṛttiṃ vasānaṃ vareṇyam |
jaṭājūṭamadhye sphuradgāṅgavāriṃ
mahādevamekaṃ smarāmi smarārim ||1||
maheśaṃ sureśaṃ surārārtināśaṃ
vibhuṃ viśvanāthaṃ vibhūtyaṅgabhūṣam |
virūpākṣamindvarkavahnitrinetraṃ
sadānandamīḍe prabhuṃ pañcavaktram ||2||
girīśaṃ gaṇeśaṃ gale nīlavarṇaṃ
gavendrādhirūḍhaṃ guṇātītarūpam |
bhavaṃ bhāsvaraṃ bhasmanā bhūṣitāṅgaṃ
bhavānīkalatraṃ bhaje pañcavaktram ||3||
śivākānta śambho śaśāṅkārdhamaule
maheśāna śūlin jaṭājūṭadhārin |
tvameko jagadvyāpako viśvarūpaḥ
prasīda prasīda prabho pūrṇarūpa ||4||
parātmānamekaṃ jagadbījamādyaṃ
nirīhaṃ nirākāramoṅkāravedyam |
yato jāyate pālyate yena viśvaṃ
tamīśaṃ bhaje līyate yatra viśvam ||5||
na bhūmirna cāpo na vahnirna vāyur
na cākāśamāste na tandrā na nidrā |
na cōṣṇaṃ na śītaṃ na deśo na veṣo
na yasyāsti mūrtistrimūrti tamīḍe ||6||
ajaṃ śāśvataṃ kāraṇaṃ kāraṇānāṃ
śivaṃ kevalaṃ bhāsakaṃ bhāsakānām |
turīyaṃ tamaḥpāramādyantahīnaṃ
prapadye paraṃ pāvanaṃ dvaita hīnam ||7||
namaste namaste vibho viśvamūrte
namaste namaste cidānandamūrte |
namaste namaste tapoyogagamya
namaste namaste śrutijñānagamya ||8||
prabho śūlapāṇe vibho viśvanātha
mahādeva śambho maheśa trinētra |
śivākānta śānta smarāre purāre
tvadanyo vareṇyo na mānyo na gaṇyaḥ ||9||
śambho maheśa karuṇāmaya śūlapāṇe
gaurīpate paśupate paśupāśanāśin |
kāśīpate karuṇayā jagadetadekastvaṃ
haṃsi pāsi vidadhāsi maheśvaro’si ||10||
tvatto jagadbhavati deva bhava smarāre
tvayy eva tiṣṭhati jaganmṛḍa viśvanātha |
tvayy eva gacchati layaṃ jagadetadīśa
liṅgātmakam hara carācaraviśvarūpin ||11||
O Lord of beings, crowned with Gaṅgā’s stream,
Your matted locks hold the moon’s cool gleam.
With eyes of fire, of sun, of night,
You guard the worlds with endless light.
O rider of the bull so strong,
Destroyer of sorrow, to You I belong.
Clothed in ash, beyond all form,
You are the stillness, the eye of the storm.
From You the stars and rivers rise,
In You they rest, to You they fly.
Beyond all time, beyond all name,
The seed, the source, the deathless flame.
O Śambhu, tender, fierce, and kind,
You dwell within the seeker’s mind.
To You I bow, to You I call,
O Self of selves, O Lord of all.
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