Daksha's Sacrifice

Greetings, and welcome to Vedic Mythology, Music, and Mantras. I'm Ben Collins.

This week, the story of the sacrifice of Daksha and the danger of making Shiva angry.

As always, this podcast is presented by Poojanet, P-U-J-A dot N-E-T, your Vedic resource on the web.

When one starts to read the great stories from the Vedic tradition, it doesn't take

long before you come across the story of Daksha's sacrifice. It has so much richness and complexity

both in the telling of the story and in the depth of the symbology contained within it.

The story is told in many different forms, sometimes with widely differing details, in

the Vayu, the Linga, the Matsya, the Padma, the Bhagavata, the Skandhya, the Vajra, the

Vandapuranas, and it also appears in slightly different form in the Mahabharata as a conversation

between Yudhishthira and Bhishma. In the Vedic tradition, Brahma does the work of creating.

He's the one who puts the universe together. Vishnu runs the universe and so is the protector

and maintainer, and Shiva is usually known as the destroyer, the one who tears it all down

in preparation for the end of the world.

But there is more to Shiva's role than meets the eye. He is mysterious, reclusive, often

silent and hidden. He is symbolic of Brahman, the transcendent silence that supports and

underlies constant change and motion of creation.

Think of each moment in time. Right now is created, it lasts for a moment, and then it

passes. Creating this moment is Brahman's work. It is the work of the mind. It is the

work of Brahma, experiencing it, that's Vishnu, and ending so that it can be replaced by the

next moment, that is Shiva. Brahma, Vishnu, Shiva, always present and constant and co-equal

in our daily experience of the universe. Shiva is constantly destroying things, and traditionally

he's pictured as being hot. So he tends to happily spend his time high up in the remote

mountains on Kailash, his Himalayan sanctuary.

And that's why his worship involves Abhishekam, the pouring of various liquids over the Shiva

lingam.

Vishnu and Lakshmi, because they support and protect the world, are very conventional.

They behave properly, in contrast to Shiva, who is wild and unconventional and who lives

outside of proper society.

The Vedic tradition identifies four fundamental aims of human life. These are called the Purusharthas,

and they are

Dharma , Artha , Kama , and Moksha .

In essence, we all pursue wealth and enjoyment. Dharma, for this purpose, would widely be

considered to be the things that we do in life, our responsibilities, like our job and

taking care of our family, and so on.

These three, Dharma, Kama, and Artha, are, for purposes of this discussion, going to

come under the purview of Vishnu, because their

qualities that maintain life. They keep things moving forward, and it is just conventional

life as we know it.

Moksha is the destruction of our connection to the world. It is the absorption of the

limited ego into the vastness of Brahman. It is release from the cycle of birth and

death. There is a lot of destruction and a lack of boundaries there.

So Shiva, being symbolic of Moksha, tends to live outside of society.

He is the ascetic recluse, preferring to live in the wild.

As symbolic of one who represents the transcendent, which is beyond all rules, he breaks rules.

He is associated with death and demons and everything that's the scary side of life.

He hangs out in burial grounds and wears his hair long and matted.

He dresses in animal skins and wanders around, or he spends his time lost in meditation.

But in spite of his ascetic tendencies, Shiva has a wife by the name of Sati.

She was given to him by Daksha, the great king, at the suggestion of Daksha's father, Brahma, the creator.

Not only was Daksha a great ruler, but he was also expert at yajna, the rituals that form the core of the Vedic tradition.

The Kurma Purana tells the story of a meeting between Daksha and the rishi Dharichi,

in which there was a gathering of all sorts of illustrious men and various gods and goddesses.

And as Daksha enters the hall, everybody stands up, with the notable exception of Shiva, who remains seated.

Well, Daksha was a very proud man and quickly became enraged.

Addressing the group, he said,

Listen to me and listen well.

This Shiva is my son-in-law.

He has married my delicate, beautiful, and cultured daughter.

At the suggestion of Brahma.

And yet here he sits when he should stand.

Look at him.

He smears ash all over his body.

He wanders around naked.

He looks disrespectful.

He is not Shiva, which means pure.

He is Ashiva, which means impure.

Accordingly, from now on, when we perform yajna, there will be no offerings to Shiva.

And Daksha stomps away.

Now Shiva sat there, unbothered by all the drama.

But his mount, Nandi the bull, was enraged and he cursed Daksha,

saying that only those who are obsessed with the material world

would find fault with Shiva, who is the embodiment of vairagya, or detachment.

Since Daksha is so obsessed with the material world, said Nandi,

let him live for sensory pleasure only,

since he chooses to have qualities of ignorance,

let him live like one,

and to remind all others of his folly,

for this moment forward he will have the head of a goat.

And all the Brahmins who supported him,

they too will delight in the pleasures of the body alone,

and will wander about living as beggars.

In the Puranic stories, one just does not start cursing like that

without getting some reaction from others who are present,

and the sage,

another of the sons of Brahma, and therefore a brother to Daksha,

cursed the followers of Shiva, saying,

those who follow Shiva will act contrary to scripture,

be devoid of proper conduct,

and will be attached to the intoxication of wine.

So everyone stomps off.

Now sometime later, Daksha wanted to have a yajna,

a grand sacrifice, and he made arrangements at a site,

in the Himalayas, called Ganga Dvara,

which is Haridwar, near Rishikesh today,

and he invited everyone, gods and goddesses,

ancestors, rishis, and so on.

As the Purana says, the Adityas, the Vasus, the Rudras, the Maruts,

all were present there, entitled as they were to partake in the offerings,

together with Indra, the king of the gods.

The four classes of Pitris,

Ushmapas, Somapas,

Ajapas, Dhumapas,

those who feed upon the flame, the juice, the butter,

or the smoke of the yajna offerings.

Also attending were the divine Ashwins,

and Brahma, the creator.

Creatures of every class, born from the womb, from the egg,

from air or vegetation, came upon their invocation,

as did all the gods with their brides,

who in their resplendent vehicles blazed like so many fires.

But there was a problem.

Looking out over them all, the sage Daddichi was filled with indignation.

And he said,

The man who worships what ought not to be worshipped,

or pays not reverence where veneration is due,

is guilty most assuredly of heinous sin.

And then addressing Daksha, he says to him,

Why do you not offer homage to the god who is the lord of life?

And at this point, Daddichi Rishi is saying,

What about Shiva?

Now Shiva is also known as Rudra,

and there are eleven different forms of Rudra,

all of whom Daksha had invited to the ritual.

In response, Daksha says,

Hey, I invited all the eleven forms of Rudra.

These I recognize, and I do not know who this Mahadeva, Shiva,

of whom you speak is.

Now of course, this is a little disingenuous,

because Sati, Daksha's daughter, is married to Shiva,

but maybe Daksha thought he could get away with it.

Daddichi says he recognizes no deity higher than Shiva,

so your ritual is not proper, and it will not succeed.

Well, Daksha, not to be deterred,

and with probably more than a little bit of a hint of taunting in his voice,

says, I offer, in a golden cup, this entire oblation,

which has been consecrated,

by many prayers, as an offering,

ever due to the unequaled Vishnu,

the sovereign Lord of all.

Now as this is happening, Sati went to Shiva,

and said that she had seen all sorts of gods dressed up,

beautifully going off some place,

and they told her that her own father had invited them to attend a grand yagya.

Well, Sati, of course, wanted to go,

in particular to see her mother and aunties.

My dear husband, she says,

I know you are beyond the pettiness of social activities,

but I long to visit my family,

see my birthplace, and attend this yagya.

Why are you not attending?

Well, Shiva explained that there was an arrangement a long time ago,

in the first part of our story,

in which he would not receive a share of the yagya rituals.

Well, that can't be fair, Sati said.

Well, Shiva explained that in my sacrifice,

the priests worship me in the offering of true wisdom,

and thus do I receive my portion.

But Sati was not satisfied,

and so Shiva was convinced to claim a share of the ritual's offerings.

And he created a being called Virabhadra,

and Sati creates a being called Rudrakali.

And as the text says, with great drama,

having thus spoken to his beloved spouse,

the mighty Maheshwara, Shiva,

created from his mouth a being like the fire of fate,

a divine being, with a thousand heads,

a thousand eyes, a thousand feet,

wielding a thousand clubs, a thousand arrows,

holding the shell, the discus, the mace,

and wearing a blazing bow and battle-axe,

fierce and terrific,

shining with dreadful splendor,

and decorated with the crescent moon,

clothed in a tiger's skin,

dripping with blood,

having a capacious stomach and a vast mouth,

armed with formidable tusks.

His ears were erect, his lips were pendulous,

his tongue was lightning,

his hand brandished the thunderbolt,

flames streamed from his hair,

a necklace of pearls wound round his neck,

a garland of flames descended on his breast,

radiant with luster.

He looked like the final fire that consumes the world.

Four tremendous tusks projected from a mouth

which extended from ear to ear.

He was of vast bulk, vast strength,

a mighty male and lord,

the destroyer of the universe,

and like a large fig tree in circumference,

shining like a hundred moons all at once,

fierce as the fire of love,

having four heads, sharp white teeth,

and of mighty fierceness, vigor,

activity and courage,

glowing with the blaze of a thousand fiery suns

at the end of the world,

like a thousand undimmed moons,

in bulk like a huge mountain,

bright as the sun of destruction at the end of ages,

of irresistible prowess and beautiful aspect,

irascible with lowering eyes

and a countenance burning like fire,

clothed in the hide of elephant and lion,

and girt round with snakes,

wearing a turban on his head,

a moon on his brow,

sometimes savage, sometimes mild,

having a garland of many flowers on his head,

anointed with various unguents,

and adorned with different ornaments

and many sorts of jewels,

wearing a garland of heavenly flowers,

rolling his eyes with rage.

This fearsome being then knelt down

on the ground,

raising his hands respectfully to his head,

said to Mahadeva,

Sovereign of the gods, command,

what is it that I must do for thee?

Destroy the sacrifice of Daksha,

was Siva's simple reply.

And at that the mighty Virabhadra

bowed down his head to the feet of Siva,

and like a lion loosened from his bonds,

left to destroy the sacrifice of Daksha,

accompanied by the fearful goddess Rudra,

who was created from the anger of Sati,

the wife of Siva.

And Virabhadra created from the pores of his skin

hundreds and thousands of powerful assistants

of equal valor and strength.

They leapt up into the sky

and streamed off,

headed for Daksha's yagya.

And I'll say one thing,

they certainly did know how to write

in those days.

So now the text,

now this time from the Vishnu Purana,

is very dramatic.

Imagine that you're there seated by the yagya fire

with all the other invitees,

when all of the sudden

the surrounding mountains tottered

and the earth shook.

As the text says,

the winds roared

and the depths of the sea were disturbed.

The fires suddenly lost their radiance

and the sun grew pale.

Neither the planets nor the stars shone in the sky.

Concerned, the rishis ceased their hymns

and the gods and demons were mute

and thick darkness was everywhere.

Then from the sudden gloom emerged

fearful and numerous forms,

shouting the cry of battle

who instantly broke or overturned

the sacrificial columns,

trampled on the altars

and danced amid the offerings.

Running wildly hither and thither

with the speed of wind,

the beings tossed about the implements

and vessels of sacrifice

which looked like stars

precipitated from the heavens.

The piles of food and beverage for the gods

which had been heaped up like mountains,

the rivers of milk,

the banks of curd and butter,

the sands of honey and buttermilk and sugar,

the mounds of condiments and spices of every flavor.

And then falling upon the host of the gods,

these vast and resistless rudras

beat or terrified them,

mocked them,

insulted the nymphs and goddesses

and quickly put an end to the rite.

Some of them made a hideous clamor

while others fearfully shouted,

Daksha, the patriarch,

his sacrifice being destroyed.

Overcome with terror

and utterly broken in spirit

fell upon the ground

where his head was cracked open

by the feet of the cruel Virabhadra.

The thirty scores of sacred divinities

were all presently bound

with a band of fire

by Virabhadra, their lion-like foe,

and they all cried out,

Have mercy on us!

Dismiss your anger!

Brahma and the other gods

and the patriarch Daksha

looked up and raising their hands,

they said, Who are you?

Virabhadra looked down on them and said,

I am not a god, nor an Aditya,

nor do I come hither for enjoyment,

nor am I curious to behold the chiefs of the gods,

or the chiefs of the divinities.

I am come to destroy the sacrifice of Daksha.

I am called Virabhadra,

the issue of the wrath of Shiva.

Bhadrakali, who has sprung from the anger of Devi,

is sent here with me by them

to destroy this rite.

Well, having heard the words of Virabhadra,

Daksha looked around at the remains of his sacrifice.

The hearth of sacrifice now deserted

by the Brahmans had been destroyed.

The spirit of sacrifice, Yajna,

had been metamorphosed into an antelope

and had run away.

The fires of Shiva's wrath

had been kindled to disastrous effect.

All of Daksha's attendants,

wounded by the tridents of the servants of Virabhadra,

were groaning with pain.

The pieces of the uprooted sacrificial post

were scattered here and there,

and the fragments of the food offerings

were being consumed or carried off

by flights of hungry vultures

and the herds of howling jackals.

Daksha, who was a powerful yogi,

closed his eyes in meditation,

and Shiva appeared in his inner vision

glowing like a thousand suns,

and smiled upon him and said,

Daksha, your sacrifice has been destroyed.

I'm satisfied now.

What can I do for you?

Well, Daksha was frightened,

alarmed, agitated, crying,

his eyes suffused with tears,

raised his hands to his brow and said,

Well, if you are pleased,

if I found any favor with you,

I have worked so long and hard

to accumulate all the items for the sacrifice,

may this not have been prepared in vain.

Well, Shiva, who is very well known

for his quick temper,

is also very easily calmed and pleased.

So let it be.

So let it be, replies Shiva.

Daksha knelt down on the earth and,

in the text, recites

Shiva Sahasranam,

the thousand and eight names of Shiva.

And that's the end of the story

as it's told in the Vayu Purana,

but in most of the other Puranas

it's told a little bit differently.

As Daksha's sacrifice is beginning,

Sati, his daughter and Shiva's wife,

goes to Shiva and asks if she can attack him.

And the Yagya.

Well, Shiva is very sympathetic,

but unmoved.

My dear, he says,

it is always good to visit one's family,

but when they're all puffed up with pride

as your father is now,

it is not good.

And I know you're the favorite of your father,

but you will not receive the welcome and attention

that you desire

because he happens to be envious

and angry with me at the moment.

I did not honor him by standing at that assembly

because I honor only the supreme transcendent

who is enshrined in the heart of the pure.

That is what I do my namaste to,

but under the influence of pride and egotism,

that beautiful and delicate flower

of the transcendent divine evaporates.

And so what is left to honor?

Hence I sat and did not stand.

It will not do you any good to go and see him.

You must stay here.

Well, Sati was crestfallen.

She really wanted to go,

and she started to cry,

but her tears had no effect on Shiva,

who sat attentively looking at her

with concern for a while,

but he soon grew bored with that,

closed his eyes,

and returned to his meditation.

As soon as Sati noticed this,

she stopped,

and her tears were replaced by anger,

and she rose,

walked determinedly out of the hall,

and headed off for her father's home.

Seeing her go,

some of Shiva's entourage accompanied her,

and it was not long before the group reached Daksha's place,

where they could already hear the sounds of the Vedic chants

and smell the smoke of the sacrificial fire

with the offerings of ghee being poured into it.

Sati's mother and aunts welcomed her warmly,

but Daksha, her father, ignored her,

as did all the guests and Brahmins

in fear of angering Daksha.

Quickly, Sati grew angry

and refused her seat of honor near her mother.

She soon noticed that there was no seat reserved

for her husband Shiva either.

She was growing more angry by the moment,

and her anger was something not to be underestimated

because, as wife of the Lord of Destruction,

she was the source of his power.

Father, she said with a quivering voice,

how can you dishonor my husband?

He's no enmity towards anyone.

He's the beloved soul of all beings

who finds the minutest merit in others,

as if with a great magnifying glass,

and yet you find the smallest fault

amidst the virtues of others.

Shiva is not worthy of your disrespect.

Do you know that when he calls out to me,

he says, O daughter of Daksha,

how can I hear that now

without feeling the pain you have caused me

through your disrespect?

She was shaking with anger,

and with a quivering voice,

says, I cannot stay here.

She sits down on the floor, closes her eyes,

and thinking of her husband.

A moment passed in silence,

and then there was the merest wisp of smoke

which was soon replaced by large tongues of flame.

The assembly was shocked.

The attendants of Shiva who accompanied Sati

witnessed the event and quickly grew angry

and started toward Daksha,

in order to kill him

in response to the self-immolation of Sati.

Brighu, Daksha's brother,

manifested all sorts of protective entities

from the ashes of the fire sacrifice,

and they drove back the followers of Shiva,

who returned to Kailas to tell him what had happened.

Well, Shiva, when he learned of his wife's

humiliation and self-immolation,

plucked a hair from his head, and threw it

on the ground, and immediately it turned into

the huge demon Virabhadra,

who headed off to destroy Daksha and his sacrifice.

As it says in the text, Indra is knocked down

and trampled on, Yama has his staff broken,

Saraswati and the Matris have their noses cut off,

Mitra has his eyes pulled out,

Pusha has his teeth knocked down his throat,

Chandra the moon is pummeled,

Vani's hands are cut off,

Brighu loses his beard,

and the Brahmins are pelted with stones.

The gods and demigods are run through

with swords or stuck with arrows.

So Daksha and his friends run away quickly

and search out Brahma to ask for his advice.

Now Brahma had not attended the sacrifice

because he sensed what was coming,

simply shook his head and directed everyone

to very quickly go to Shiva and apologize

most sincerely.

He is easily pleased, Brahma said,

but go soon because he is bereaved

at the loss of his wife,

and in his anger, if it left unchecked,

could easily destroy the universe.

In support, Brahma decided to accompany them,

and as they arrived at Shiva's residence,

they found him speaking calmly

with various saints and rishis.

But as Shiva saw Brahma,

he immediately stood up and welcomed him.

With great delicacy, Brahma points out

that Shiva need not punish those who behaved badly,

because the laws of karma would deliver

the appropriate punishment in due time.

So please, Brahma said,

let the yajna be completed

and receive your rightful share.

Now Shiva, who obviously is quick to anger,

but is also quick to forgive, agrees.

However, he said that Daksha will then,

from then onward, have the head of a goat.

The group restores the yajna place

and relights the fires.

They complete the yajna successfully.

But the story continues,

because in reality,

Shiva was very unhappy at having lost his wife Sati,

and in his grief, he wanders all over India,

carrying her body on his back,

neglecting his duties and causing great concern.

His friend Vishnu comes to put things right,

and how he does this is the topic of our next podcast.

So for chanting this week,

it seems to be appropriate to listen to

the thousand and eight names of Shiva,

because that was what Daksha recited

to calm Shiva down.

And that will be all for this week.

Thanks for listening.

We'll see you next time.

Om.

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vatsa kiviti vaideva scyuta-ranka-ravikrama

samagatah satsantah avatthumarhatah suratah

tatasya radhva-janam sutta tatah utah surottamah

pranam yahurya-dhavratam deva devaya vishnave

bhagavan-deva-devesha vishno-jishno-janardhanah

dhanavayi-ipidita sarve vayam sharatamagatah

tameva-deva-devesha katendah purushottamah

tameva-paramatma-hitvampitah jagatah avi

tameva-harta-harta-jahottatah

tada-nardhana hantumarhadi-tasmah

tundanavah, tadanavardhana

daityaasya vaishna-vair brahmairodrair yaam jegu sudharu nae hi

kauperaishchaya vasoanyai shchanae rakhae varunair trahai ji

vayam yasya shanae rasmanai sri-bhavati ahadhantay

Surya Mandala Sambho Santadeeram Chakra Budyadam

Kundidam Hidati Jaya Ajjavanena Jagat Guru

Dandam Sarangam Tavaastran Charabdham Daityaiv Prasadata

Purajalanam Dharam Hantum Nirmiram Tripuramina

Vrathangam Sushitam Ghoram Tenatam Ahantum Arhati

Tasmat Tenanam

Suryahantau Yanaanyai Shastrashatayavi

Tathodisham Vyatesham Vaivachanam Bhaarijekshanah

Vajaspati Mukharaharish Chakra Bhruvayam

Sri Vishnu Vata

Bhoho Deva Mahadevam Sarvairdeva Sanatanai

Sampratyasaam Pratham Sarvam Karishyavidhi Bhaukasan

Deva Dharam Dharam Hantum Nirmiram Tripurayana

Labdharathangam Tedaiva Nihatyatam Asurani

Sarvaan Jundhumukhaam Daityaatakta Shasti Shatansurani

Sabandhavan Chanadeva Yusman Santarayamyaham

Sudha Bhuvata Eva Mukta Surasreshthan

Surasreshtha Manusmaranai

Surasreshtha Sthadharasreshtham Poojayamasa Shankaram

Lingam Sthapya Yathanyam

Sthayam Hrima Vachika Reshupe

Meru Parvata Santasham Nirmiram Vishwakamvara

Tvaritakshena Raudrena Raudrena Chajanardhanah

Snapyasam Pooja Gandhar Jai Yajvarakaram Manoramam

Turshta Vachata Dharudram Sampoojya Gauh Pranamyata

Devandham Namsahasre Navavadyena Yathakramam

Poojayamasa Chajivam Pranavadyam Damontakam

Devandham Namsahasre Navavadyena Maheshwaram

Pratinaamasa Padmena Poojayamasa Shankaram

Ajnauchanamahir Devam Vavadyaiyam Samitadivi

Svahantairvidhi Vagbudhva Pratyeka Vayutam Prabhum

Turshta Vachapunashambhum Vavadyaiyir Bhavani

Svaram Sri Vishnur Vata

Bhavashivoharo Rudra Purusha Padmalochana

Arthitavya Sadatara Sarvajambhur Maheshwara

Eshwarastha Nurecha Rasahasra Ksasahasrapata

Vareyaanvara Dovandhyashankara Parameshwara

Gangadharashulathara Pararthai Kaprayojana

Sarvajya Sarvadevadi Giridham Vajatadhara

Chandravidhash Chandravaudhir Vidhvan Vishwavareshwara

Vedanta Sarasanto Ahkapali Neetalohitha

Dhyanatharoparitche Joguri Bhattah Ganeshwara

Ashtamur Tirvishvamur Nishtivarga Svarga Sadhana

Jnanatamyodra Dha Prajnodeva Devastrilojana

Vamadevo Mahadevapandoparithodhita

Vishwaroopo Virupa Akshobhaagi Shaschuchiranthara

Sarvapranayasambadivrishanko Vrishavahana

Eshapinaki Ghatvaangi Chitraveshashchiranthara

Tamoharo Mahayogikotra Brahmangahujyati

Kalakalakritivasa Subhagafranavatmaka

Unmartaveshashchakshusyoturvasa Smalashasana

Dhridhayudhaskhanda Gurukulam

Parameshthi Parayanaha

Anadimajjanidhanogiri Shogiribandhavah

Kuberabandhashrikantogal Kavanottamottamah

Samanyadeva Korandini Rakantaparashvati

Vishalakshobrigavya Dhasurechasuryatapanah

Dharmakarmakshamahakshetambhagavanbhaganetravitur

Ugrappajupatistarkshapriyabhattapriyambadahai

Datadayakarodakshakapardhikamachasanahai

Shmashananilayasuk Shmashmashanastomaheshwarah

Lokakartahotapadirmahakartamahujyati

Uttarobopatirbhoptadyanagamyahuratanah

Neetisuneetishuddhatmaso maso haratasuki

Somaportapasomohamahamitirmahamati

Ajatashatruralokasambahyohamyavahanahar

Lokakarovedakarasutrakarasanatanahar

Maharishikapilataryo Vishwadeepistirotanahar

Pinaraparirode rasvastirasvastikrtsadah

Tridhamasulpagashtarvasaruvagyasaruvagotanah

Brahmadragh Vishwadraghswargahkarnikarapriyakavihi

Shakho vishakho gochakashivodayikakratosamah

Gangaplavodakobhavasakalasthapatisthirahar

Vijitatmavidhejatmabhutavahanasarati

Svaganoganakayaschasukirtisthindasamsayahar

Kamadevakamapalobhasmodhulitavigrahahar

Bhasmapriyobhasmasaikamikantahkratagamahar

Samayuktonivrttatmadharmayuktasatashivahar

Chaturmukhas chaturbahurduravasodurasatahar

Durgamadurlabhodurgasarvayudhavisharatahar

Adhyatmayoganilayasutantustantuvardhanahar

Shubhangolokasarangochagadishokrstasanahar

Basmashuddhikaroverurojasvishuddhavigrahahar

Hiranyaretastaradhirmarijirmarimalayahar

Mahagratho mahagardhahsiddhavrndharavandhitahar

Vyagrachamadharo vyadhi mahabhuto mahanivihi

Amrtaangomrta vapo panchayajya prabhanjanahar

Pancha vimshati tatvajya paridhata paravarahar

Surabhasura tashuro vangmahika nidhir nidhihi

Varnaashrama gurur varni shatrujit shatrutapanahar

Ashramahakshamanahakshaho jnanavanachalachalahar

Pramanabhutoduryayasupando vayuvahanahar

Dharo dharo dhanur vedo gunara shir guna karahar

Anantadrsthiranandodandodamayitadamahar

Abhivadyo mahacharyo vishvakarma visharadahar

Vitarago vinitaatma tapasri bhutabhavanahar

Unmattaveshaprachannoditakamonitapriyahar

Kalyanaprakratihkalpasarvalokaprajapatihi

Tapasritarakodhimanpradhanaprabhuravyayahar

Lokapalontarhitaatmakalyadihkamanekshanahar

Vedashastrathatatvajyonyamodiyamashrayahar

Chandrasooryashanihketurviramovidrumachhavi

Bhaktigamyaparambhavrigabhanarpanorahar

Adhirajarajahkanthapparamatma jagaguru

Sarvacharmachalaspashtamangalyomangalavritahar

Mahatapadirghatapasthavisthasthavirodhruvahar

Ahasambhatsarodhyaptipramanamparamantapahar

Sambhatsarakarovantrapratyayasarvadarshanahar

Ajasarveshwarasnigdhomaharetamahabalahar

Yogyogyomaharetastidhassarvadhiragdhirahar

Vasurvasumanasatyassarvapapaharoharahar

Amritashashvatashantobanahastapratapavahar

Kamandalukharohanvivedaangovedavinmuni

Vrajasdharbhojanamhottalokanethaduradharahai

Adhindriyomahamayasarvavasaschatushpatahai

Kalayogimahanadomahotsahomahabalahai

Mahabuddhimahaveeryabhutacharipurandharahai

Nishacharapretacharimahashaktyamahadyutihi

Anirdeshavapashreebhansarmaharyamitogatihi

Bahushratobahumayoniathatmabhavodhavahai

Ojanastejo yudhikaro anattakassarvakamakahai

Nrtyapriyonrtya nrtyaprakashatmapratapanahai

Buddhaspashtaksharomantrassanmanassarasamplavahai

Yugadhikadyugavatogambhirogshabahanahai

Ishto vichisthashisthesthasarabhasarabhodhanohot

Apannithiradhisthanamvijalyo jayakalakitae

Pratisthitapramanadyo hiranyatavachohari

Virodhanasuraganomidyeshavibhudhasrayai

Balaroopo balonmathivivartogahanoguru

Karanankaranankartasarvabandhavimochanahai

Vidyavattavo vidyavayo vishvabhartha nishakarahai

Vyavasayo jyavasthanasthanado jagadadhijahai

Dundobholavitho vishvabhavatmaatmani sansthitahai

Veereshvaro virabhagyovirahali

Virachudamaniruvettatimbranadonadidharai

Ajnadharastrishuritasipivishtasivalayai

Vaalachilyo mahatapastigmanshurnidhiranyayahai

Abhiramasusharanasubrahmanyasudhapati

Madhavamkaujikogovamvisramasarvachasana

Lalataksho vishvadehassarasamsarachakrahrad

Amoghadandivadhyasthohiranyo brahmavachyati

Paramartha paramayasyambharo vyagyakonahai

Rudhirvaranyurmanjo vajaspatirarpati

Ravirvirocanaskandhashasavai vasvatodhanahai

Yuktirunnatakirtishtashantarajahparajayahai

Kailasapatikavarisavitharavilocanahai

Vidvattavavitavayovisthaharthanivarithahai

Nityoniyatakalyanapunyasravanahirtanahai

Durashravavisthasahodjelio dusvapnanachanahai

Uttarakodushkratihadurdharshodussahopayahai

Anadirbhurbhugolakshmikirititritashadipahai

Vishvagodtavishvabhartasuthiro ruchirangadahai

Jananodjanajanmadhipritimannitimannayahai

Vishishtakashyapobhanurbhimodhimaparakramahai

Pranavasattadharomahakayomahadhanuhu

Janmadhikomahadevasakalagamaparangahai

Tatvatattavivekatavihoshnurbhotibhushanahai

Vrishirbrambhanavijyashnurjanmamrtyajaratikahai

Yajno yajnapatyayajvayajyanto mokhavikramahai

Mahendroturbharaseni yajyangoyajyabahanahai

Panchabrambhasarutpatirvishveto viparodayai

Atmayodinanajyanto shatvimshatsattalokasate

Gayatrivallabhapramshirvishvabhasaprabhakanai

Shishurgirinatasambhraksushenasunashatruvahai

Amoghorishtamathanomukundovigatajvalahai

Swayamjyotiramujyotirashmajyotirachanjavahai

Pinganahkapilashmashrushastranetrastrayitanohu

Janaskandomahajnyanidirutpatdirupapravahai

Bhagovivasvanadipyoyogadaryograhaspati

Utharakirtirujyogisadyogisadasanmayah

Nakshatramalirakeshashadrishkanashadashrayah

Pavitrapaneppaparemanipuromanogatihi

Krpundarikamasirashchuklashantho vishagami

Vishnurgrahapatikrishnasamartho nartanachanah

Atharmachatrarakshayahpurohotahpurushtutah

Brahmagarbhobrahadgarbhosambhade durdhanagamah

Jagadjitayjusugatahkumarahkushalagamah

Hiranyavannojyotismannanabhutatharodhvati

Arogodiyamadjaksovishvamitrodhvijottamah

Vrhajyotisudhamachamahajyotiranuttamah

Matamahomatarishvanavasvannagaharadhute

Pulasyahpulahogasyojatutangahparasharah

Nilavarana dhammajnovirintovistarashravah

Aatmahoranudyotryajnanamurtyamahayashah

Lokachudavanirvirashchandasatyaparakramah

Vyalakalpomahakalalpomahavrikshakaladharah

Adhankarishnuskatalorojishnurvikramottamah

Ashushabdapatirvegipravanashikhisarati

Pasantrashtotishrishyakrapramadhipapanashanah

Vasushyavahkauyavahapratattovishvabhojanah

Jaryojaradishapanodohitaschatanunapat

Vrchadashyonahoyodhissupradhikastamisraha

Nidagastapano mehahpakshahparapuranjaya

Mukhanilassu nishpandassurabhishishiratmakaha

Vasanto madhavongreeshmonapastyo vidyavahanah

Angirabhunirattrejo vimalo vishvavahanah

Pavanahpurojitshakrastrividyonaravahanah

Mano budhirahankarahakshetrajnahakshetrapalakah

Tejo nithyajnana nithyavipato vignakarakah

Atharo nuttaro jneyo jyeshthorishreyasalayah

Shailo nagastanur doho dhanavarirarindamah

Charu jirjanakashcharu vishalyorokashalyakshrat

Chatur vedas chaturbhavas chaturas chatur apriyah

Amnayotasam amnayas tirthadeva shivalayah

Bahurupo maharu vasarvaru pashtaracharahah

Nyaya nirvahako nyayo nyayagamyo niranjanah

Sahasramurdhadevem drasarva shastra prabhanjanah

Mundo virupo vikrto dandidantogulottamahah

Pingalakshothahariyakshoniladvivo niramayahah

Sahasrabahu sarvejascharanyasarvalokabhata

Padmasanapparanjothimparavara palapradahah

Padmakarbho mahararbho vishwakarbho vichakshanahah

Paravaranyo vijeshassu mukassu mahasvanah

Devasura gurudevo devasura namaskratah

Devasura mahabhatro devasura mahasrayah

Devadidevo devayashyantdevasura varapradah

Devasureshkarodivyodevasuramaheshwarah

Sarvadevamayochintyodevatatmatmasambhavah

Yidyonishasuramyagrodhevasimhodivakarah

Vibhuzagravarashreshtrasarvadevottamottamahah

Sivajnanarata shreemanshikshreeparvasipriyah

Jayastamho vishestamho narasimhadipatanah

Brahmachari lokachari dhammachari dhanadhipah

Nandi nandishwaro nagno nagnaurata dharashyujee

Lingaadhyakshasuvadhyakshoyugadhyakshoyugavah

Svabhashasvabhashasvargasparasparamayasvarah

Vedadhyakshobhedakartadhanakrthambavardhanah

Dambodambomahadambasarvabhutamaheshwarah

Shmachananilayastishyaseturaprativarthi

Lokottarasputalokastriyambakonagabhushanah

Andhakarimakadveshivishnukandharapatanah

Veetadoshokshayagunodaksharifpushatantahad

Dhurjhatihkandaparashusakalo nishkalonathah

Aadharasakaladharapandurabhomrudonathah

Purnapurajithapunyasukumarasulochanah

Sabageyapriyakarapunyagirtiranamayah

Manojavasthirthakaro jatilo jiviteshwarah

Jivitanthakaro nityo basuleta basukriyah

Sadgatesh sadgatesh sadgatesh sadgatesh sadgatesh sadgatesh

Manimanyo mahakarasadbhutesh sadbharayanah

Chandrasanjeevanashasthalokagudhobharadhipah

Lokavandharlokanadhakratanyakratibhushanah

Anapayaksharakantassarvasastrapratambharah

Tejo mayodyutidharolokamayograniranuh

Shujismiraprasannatmadurjayoduradhikramah

Jyotimayonirakaro jagannathojaleshwarah

Tumbavinimahakayo vishokasyokanashanah

Trilokatmatrilokeshashuddhashuddhirathakshadah

Avyakthalakshanohvyakthohvyakthahavyakthohishampati

Varashilohvaratulohvadovahathanohmayah

Brahma vishnuprajapalohamsoham sagatiryamah

Vedathathavidhathachahattaharthajaturmukhahah

Tairasa shikharavasi sarvavasi satangati

Hiranyadharbho harina purusha purvada pitha

Bhutalayo bhuta pithar bhutiro bhuvaneshwarah

Sanyogiyogavid brahma brahmanyo brahma napriyah

Devapriyo devanatho devanyo devachintakah

Vishamakshah kaladhyakshoprishanko vishavardhanah

Nirmadho nirahankaro nirmoho nirupadravah

Darpahadarpitho drtasarvartoparivartakah

Sattvajipvastahasrarchisnidhaprakatirakshinah

Bhutabhavya bhavannadhaprabhavogdhagninachanah

Artho natho mahato shappalakaryekapanditah

Nishkantakakratanandho niruyagyogyajamardhanah

Sattva vayam sadhika satyakirtistham bharataramah

Akambito gunagrahi naikaatma naika kambharatah

Supritasumukhasu kshmasukaro dakshinodalah

Skandhaskandhadharothriyaprakatapritivardhanah

Aparajithasarvasahovidaddhasarvavahanah

Adhadasvadhadasahajyapurthamurthiriyachodah

Vadahasangyadegvayirbhalavane kanayakah

Shrutiprakashashrutivane kavandhurane kachat

Srivallabhajivarambhashyantabhadrassamanjathah

Bhushayobhutirbhutirbhushanobhutavahana

Akayobhattakayastakalajnani kalavapohur

Satyauratamahasyaginisthachantiparayanah

Pararthavrttirvaravavivikthashrutisaganah

Ahirvinnovunagrahi karankanukatkarankah

Svabhavaruddhavadhyasthashatrughnavadhyanashakah

Shikhandikavachisurichandivundichakundali

Mekhalikavachikhagivajisamsarasarati

Amrityasarvadeksimhastejorasyamahamani

Asankhyayoprameyatmavirjavankayakovidah

Vedyavedarthavidgottasarvacharomunishvarah

Anuttavodurajarisho madhuratriyadarshana

Sureshascharanamsaruvashyabdabramhasatangati

Kalabhaksatakalankarikankanikrthavasukihi

Maheshvasomahibhattanishkalanko vishankhalah

Jumanistaranirdhanyasiddhiyasiddhisadhanahai

Nivrttasambhadaschilpohyodhoraskomahabhujahai

Ekajyothirnirathankonaronarayanapriyahai

Nilleporishpravanchatmanirvyagravyagranashanahai

Savyastavapriyastotahadhyasamurtiranakulahai

Niravadyapadopayovidyarashiravikramahai

Prachantabudhyakshudrahaachudrahanityathundahai

Dhairyadhyathuryodhatrishashakalyasharvaripati

Paraparthagurudhrashtirguruhashritavatsanahai

Rasorasajyasaruvajnasarvasatpavalambanahai

Sutapubhachaevandamdamsahastrenatushtavarishapadhvayam

Sthapayavasachavibhupujayavasapankadi

Pariksharthambharepujatamaleshumaheshwarah

Gopayavasakamanamtatayikambhubaleshwarah

Krtapushpoharistatrakimiranthavyachintayannanai

Jnatvasvanetramudhyatyatarvasatpavalambanamai

Pujayavasahavenanamnathena jagadgurum

Tatastatravibhurdrashtvatakahotamharohayam

Tasmadavatatarashumandalatpavakasyatah

Kotibhaskarasankajanjatamukutamanditam

Jwalamalavratandilyamdeshnadamshrambhayankaram

Suratangagadachakrakuntapashadharamharam

Varadabhayahastanjadeepichamottaliyamam

Itithambodantazajaskabhavambhasmavibhushitam

Krishtonamastakalashudevadevanjanardhanah

Dudhruvastamparikramyasendradevasrihojanam

Chacharabrahmaduvanachakampechavasundharah

Jatahatejasthachambhopraantambayishatayotanam

Adhahastachorjvadashtayivahayatyagrathabhutale

Tathaprahamahadevaprahasannivashankarahai

Samprechapranayadrishnankratanjaliputamsthishanam

Jatamvayedamadunadevakaryanjanardhanai

Sudarshanachchanchakranjadadavidavashobhanam

Yadruvambhavatarishtamsarvalokahayankaram

Khilayatavayatneratavabhavayasurata

Shantamranadirevishnodevanamdukkhasadanam

Shantasya chastramshantam

Shantamshachanthenasrenakimphalam

Shantasya samaretastamshantidevatapasvinam

Yodhushantyapalacchenappalasyapalavradhidhar

Devayachantayir yadruvambhavadiyambhavadhyayam

Kivayuthena karyamvayodhyumdevayisodhanam

Kshamayuthena karyamvayodhyumdevayisodhanam

Anagadevyanite jadurbalye svajanotkare

Akaliketa dhammeta aratthevayisodhanam

Devamukta jadu chakramsurya yudhata prabhavam

Netranjanetajagatam prahurvayi padmasandipam

Tathaprabhati sampra upadmahaksham iti suratam

Jatayinandayanam chakram vishnavediralohitah

Parparishatakaraghyam vaisushubhadhyamuvadhah

Varadoham varastreshthavaranvarayachepsitan

Vatyamashikratonodantayahampurushottamah

Ityukto devadevena devadevam pranamyatam

Vaibhaktir Mahadevaprasitavaramuttamam

Nyajanilchami Bhaktanavarthayonasthiyatprahol

Tachyutvavachanam tasyatayavanam sutrarambhavah

Pasparishachatadautasmayishrathamsitamsuhushanah

Prahachayivam Mahadevaparamatmalamachchulam

Manibhaktascha Vandhyascha Pujyaschaivasurasurai

Bhavishyathinasandhebhobhatprabharatsurottamah

Yadasatidakshaputrivinindhevasurotanah

Mataram Pitaram Dakshambhavishyathisureshvari

Divyahayimavakirishnotarathamapisuratham

Bhagininthavakalyanintevimhayibhavatimumam

Niyogat brahmadasadvimpratasyasimhamayivatam

Matsambandhitalokanam madhyepujyobhavishyati

Maandivyena dhamave nathata prapratishankaram

Drachyatechaprasannena mitrabhutamivatmanah

Ityutvaantarthate rudrobhagavan nilalohitah

Yajna janarthanopi bhagavan devaarama pisanidho

Ayajatamahadevam brahmanam punivissamam

Mayaprotam sthavam divyam padmayo desu shohanam

Yapate chrunuyardhva vishravade dvardhyottamah

Pratinaam niranyasya dattasya palavapnuyad

Ashramedha sahasre na palam bhavati tasyavai

Ghrathadye sthapade vrudram sthalyavai kalashe shubhai

Naam naam sahasre naane na shradhaya divamishvaram

Sopi yajya sahasrasya palam labdhva tureshwarai

Pujyabhavati rudrasya pritirbhavati tasyavai

Tathasviti tatha prahapadmayo nirjanardhanam

Jagmato pranipatyainam devate vanjagadguram

Tathasmanam naam naam sahasre na pujayetanagodhvira

Japenam naam sahasrancha salyati paramangadhim

Om shantih shantih shantih