Shiva Tandava Stotram
Shiva Tandava Stotram is a 14-verse Sanskrit hymn traditionally composed by Ravana, the legendary Asura king, celebrating Lord Shiva's cosmic dance (Tandava). The opening verses paint vivid imagery of Shiva's transcendent form: the sacred Ganges flowing through matted locks (jata), serpents coiled as garlands, ash smeared across his body, and the crescent moon adorning his forehead. The rhythmic damaru (sacred drum) produces the cosmic pulse—represented onomatopoetically as 'damad-damad-damad.' These poetic descriptions blend physical grandeur with spiritual symbolism, rendering Shiva simultaneously fierce, protective, and eternally engaged in the dance sustaining all creation. The stotram reveals Shiva as Mahakala—the destroyer of ignorance and cosmic cycles. His Tandava represents the eternal rhythm underlying existence: the dissolution of old forms enabling renewal, the integration of opposites (fear and fearlessness, asceticism and cosmic play, stillness and dynamic movement). Each verse methodically unfolds Shiva's attributes—his matted locks, serpent ornaments, ash-covered body, the third eye, and his role as destroyer of demons (Gaja, Mahisha, Andha) and delusion itself. By meditating on this form, practitioners recognize Shiva as Paramashiva—the ultimate reality transcending all dualities. The hymn connects the devotee's inner consciousness to the heartbeat of the cosmos. Chant Shiva Tandava Stotram during Brahma Muhurta (early morning (pre-dawn)) or throughout Shiva Ratri observances for optimal spiritual benefit. Recite the complete 14 verses daily, or focus on verses resonating with your intention. Begin with 40 days of continuous practice to establish momentum. Ideally, chant with reverence and visualize Shiva's dance internally. Even listening to melodic renditions while meditating invokes profound inner transformation and alignment with cosmic consciousness.
Curated by The Mahakatha Team · Original Composition: Mahakatha · Lyric: Ravana (legendary)
Shiva Tandava Stotram
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जटा तवी गलज्जल प्रवाह पावित स्थले। गलेव लम्ब्यलम्बिताम् भुजङ्ग तुङ्ग मालिकाम्।। दमद्दमद्दमद्धम निनाद वद्धमर्वयम्। चकार चन्दताण्डवम् तनोतु नः शिवः शिवम्।।
Jataa tavee galajjala pravaaha paavitasthale Galeva lambyalambitaam bhujanga tunga maalikaam Damad-damad-damaddama ninaada vaddamarvayam Chakaara chandataandavam tanotu nah shivah shivam
जटाकटा हसम्भ्रम भ्रमन्निलिम्पनिर्झरी। विलोलवीचिवल्लरी विराजमान मूर्धनि।। धगद्धगद्धगज्ज्वल्ल ललाटपत्ट पावके। किशोर चन्द्रशेखरे रतिः प्रतिक्षणम् मम।।
Jataakataa hasambhrama bhraman nilimpanirjharee Vilolaveechivallaree viraajamaana moordhani Dhagad-dhagad-dhagajjvala llalaatapatta paavake Kishora chandrashekhare ratih pratikshanam mamah
धराधरेन्द्र नन्दिनी विलास बन्धुबन्धुर। स्फुरद्दिगन्त सन्तति प्रमोद मान मानसे।। कृपाकटाक्ष धारणी निरुद्ध दुर्धराप्रदि। क्वचिद्विगम्बरे मनोविनोदमेतु वस्तुनि।।
Dharaadharendra nandinee vilaasa bandhubandhura Sphuraddiganta santati pramoda maanamaanase Kripaakataaksha dhoranee niruddha durdharaapadi Kvachidvigambare manovinodametu vastuni
जटाभुजङ्ग पिङ्गल स्फुरत् फनामणिप्रभा। कदम्बकुङ्कुमद्रव प्रलिप्तदिग्ध धूमुखे।। मदान्धसिन्धु रस्फुरत्वगुत्तरीयमेदुरे। मनोविनोदभुतम् बिभुर्तभूतभर्तरी।।
Jataabhujanga pingala sphurat phanaamaniprabhaa Kadambakumkumadrava praliptadigva dhoomukhe Madaandhasindhu rasphuratvaguttareeyamedure Manovinodadbhutam bibhurtabhoota bhartarii
सहस्रलोचन प्रभृत्यशेषलेख शेखर। प्रसूनधूलि धारणी विधूसरां घ्रिपीठभूः।। भुजङ्गराजमालया निबद्धजाटजूटकः। श्रियैचिराय जायताम् चकोरबन्धुशेखरः।।
Sahasralochana prabhrityasheshalekha shekhara Prasoonadhooli dhoranee vidhoosaraam ghripeethabhooh Bhujangaraajamaalayaa nibaddhajaatajootakah Shriyaichiraayajaayataam chakorabandhushekharah
ललाटचत्वरज्ज्वल्ल धनञ्जयस्फुलिङ्गभा। निपीतपञ्च सायकम् नमन्निलिम्पनायकम्।। सुधामयूखलेखया विराजमान शेखरम्। महाकपालिसम्पदे शिरोजटालमस्तुनः।।
Lalaatachatvarajvala ddhananjayasphulimgabhaa Nipeetapancha saayakamnama nnilimpanaayakam Sudhaamayookhalekhayaa viraajamaanashekharam Mahaakapaalisampade shirojataalamastunah
करालभालपत्तिका धगद्धगद्धगज्ज्वल्ल। धनञ्जयाधरीकृत प्रचण्ड पञ्चसायके।। धराधरेन्द्रनन्दिनी कुचाग्रचित्रपत्र। कप्रकल्पनैकशिल्पिनी त्रिलोचनेरतिर्मम।।
Karaalabhaalapattikaa dhagad-dhagad-dhagajjvala Dhananjayaa dhareekritaprachanda panchasaayake Dharaadharendranandinee kuchaagrachitrapatra Kaprakalpanaikashilpinee trilochaneratirmama
नवीनमेघमण्डली निरुद्धदुर्धरस्फुर। त्कुहुनिशीतनीतमः प्रबद्धबद्धकन्धरः।। निलिम्पनिर्झरीधरस्तनोतु कृत्तिसिन्धुरः। कलानिधानबन्धुरः श्रियम् जगद्धुरन्धरः।।
Naveenameghamandalee niruddhadurdharasphura Tkuhunisheethaneetamah prabaddhabaddhakandharah Nilimpanirjhareedharastanotu krittisindhurah Kalaanidhaanabandhurah shriyam jaganddhurandharah
प्रफुल्लनीलपङ्कज प्रपञ्चकालिमाप्रभा। विदम्बि कन्थकन्ध रारुचि प्रबन्धकन्धरम्।। स्मरच्छिदम् पुरच्छिदम् भवच्छिदम् मखच्छिदम्। गजच्छिदामधकच्छिदम् तमन्तकच्छिदम् भजे।।
Praphullaneelapankaja prapanchakaalimaprabhaa Vidambi kanthakandha raaruchi prabandhakandharam Smaracchidam puracchidam bhavacchidam makhacchidam Gajacchidaamdhakacchidam tamantakacchidam bhaje
अखर्वसर्वमङ्गलाम् कलाकदम्बमञ्जरी। रसप्रवाह माधुरी विजृम्भणा मधुव्रतम्।। स्मरान्तकम् पुरान्तकम् भावान्तकम् मखान्तकम्। गजान्तकान्धकान्तकम् तमन्तकान्तकम् भजे।।
Akharvasarvamangalaam kalaakadambamanjaree Rasapravaaha maadhuree vijrimbhranaa madhuvratam Smaraantakam puraantakam bhaavantakam makhaantakam Gajaantakaandhakaantakam tamantakaantakam bhaje
जयत्वदभ्रविभ्रम भ्रमद्भुजङ्गमस्फुरद्ध। गद्धगद्विनिर्गमत्करालभाल हव्यवात्।। धिमिद्धिमिद्धिमिद्धिमान्मृदङ्ग तुङ्गमङ्गल। ध्वनि क्रमप्रवर्तितः प्रचण्ड ताण्डवः शिवः।।
Jayatvadabhravibhrama bhramadbhujangamasphuraddha Gaddhagadvinirgamatkaraala bhaala havyavaat Dhimid-dhimid-dhi midhvananmridanga tungamangala Dhvani kramapravartitah prachanda taandavah shivah
दृशद्विचित्रताल्पयोर् भुजङ्गमौक्तिकामृस्र। जर्गरिष्ठरत्नलोष्ठयोः सुहृद्विपक्षपक्षयोः।। त्रिनारविन्दचक्षुषोः प्रजामहीमहेन्द्रयोः। समम् प्रवर्तयन्मनः कदा सदाशिवम् भजे।।
Drishadvichitratalpayor bhujangamauktikamasra Jorgarishtharatnaloshthayoh suhridvipakshapakshayoh Trinaaravindachakshushoh prajaamaheemahendrayoh Samam pravartayanmanah kadaa sadaashivam bhaje
कदा निलिम्पनिर्झरी निकुञ्जकोटरे वसन्।। विमुक्तदुर्मतिः सदा शिरःस्थमञ्जलिम् वहन्।। विमुक्तलोललोचनो ललामभालालग्नकः। शिवेति मन्त्रमुच्चरन् कदा सुखी भवाम्यहम्।।
Kadaa nilimpanirjharee nikunjakotare vasan Vimuktadurmatih sadaa shirahsthamanjalim vahan Vimuktalolalochano lalaamabhaalalagnakah Shiveti mamtramuccharan kadaa sukhee bhavaamyaham
इमम् हि नित्यमेव मुक्तमुक्तमोत्तम स्तवम् पठन्स्मरन्।। ब्रुवन्नरो विशुद्धमेति सन्ततम्।। हरे गुरौ सुभक्तिमाशु याति नानन्यथागतिम्। विमोहनम् हि देहिनाम् सुशङ्करस्य चिन्तनम्।।
Imam hi nityameva muktamuktamottama stavam pathansmaran Bruvannaro vishuddhameti santatam Hare gurau subhaktimaashu yaati naananyathaagatim Vimohanam hi dehinaam sushankarasya chintanam
Word-by-Word Meaning
| Sanskrit | Meaning |
|---|---|
| Jataa | Matted locks of hair; dreadlocks |
| tavee | Your; thy |
| gala | Neck; throat |
| jala | Water |
| pravaaha | Flow; stream; current |
| paavita | Purified; sanctified; holy |
| sthale | Place; spot; land |
| galeva | Like the neck; as if the neck |
| lambyalambitaam | Hanging down; suspended; dangling |
| bhujanga | Serpent; snake |
| tunga | High; lofty; elevated |
| maalikaam | Garland; wreath; necklace |
| damad-damad-damaddama | Rhythmic drum sound; beat pattern; onomatopoeia |
| ninaada | Sound; resonance; vibration |
| vaddamarvayam | Bounded sound; enclosed sound; measured sound |
| chakaara | Made; created; performed |
| chanda | Radiant; splendid; shining |
| taandavam | Cosmic dance; the divine dance |
| tanotu | May grant; may bestow; may extend |
| nah | Us; to us; our |
| Shivah | Shiva; the auspicious one |
| Shivam | Auspiciousness; blessing; welfare |
| Hare | O Hari (Vishnu); one who removes suffering |
| galajjala | Flowing waters from the neck; refers to the sacred flow of the Ganges river that streams from Lord Shiva's matted hair, symbolizing purification and divine grace. |
| paavitasthale | In the sacred place; derived from 'pavitra' (pure/sacred) and 'sthala' (place), referring to the sanctified ground where the cosmic dance occurs. |
| chandataandavam | The ecstatic dance; from 'chanda' (fierce/passionate) and 'tandava' (cosmic dance), describing Shiva's rhythmic and powerful destruction of ignorance and illusion. |
| Jataakataa | The matted locks or crown of hair; from 'jata' (matted hair), symbolizing Shiva's ascetic nature and the celestial crown that holds the moon and Ganges. |
| hasambhrama | The trembling or quivering of laughter; from 'hasa' (laughter) and 'bhrama' (trembling), depicting Shiva's blissful smile during the divine dance. |
| bhraman | Wandering or rotating motion; from the root 'bhram' (to move/rotate), describing the circular movements of Shiva's cosmic dance. |
| nilimpanirjharee | The flowing streams of blue radiance; from 'nilimpa' (blue) and 'nirjhari' (waterfall), referring to the cascading streams of celestial light from Shiva's dancing form. |
| Vilolaveechivallaree | The rolling waves of motion; from 'vilola' (trembling/undulating) and 'vechi' (waves), depicting the undulating movements of Shiva's dance that create cosmic vibrations. |
| viraajamaana | Shining or radiant; from 'viraja' (to shine brilliantly), describing the luminous splendor emanating from Shiva's divine form. |
| moordhani | On the crown or head; from 'murdha' (head/crown), referring to the highest point where divine consciousness resides. |
| Dhagaddhagaddhagajjvala | Burning with the sound of flames; an onomatopoetic representation of the crackling and roaring of cosmic fire, symbolizing destruction and transformation. |
| llalaatapatta | The forehead mark or crescent moon; from 'lalata' (forehead) and 'patta' (mark), referring to the luminous crescent adorning Shiva's brow. |
| paavake | In fire; from 'pavaka' (fire), referring to the sacred element that purifies and transforms, central to Shiva's destructive and creative power. |
| Kishora | The youthful form; derived from 'kishora' (young/adolescent), emphasizing Shiva's eternal youth and timeless, ageless nature. |
| chandrashekhare | The one crowned with the moon; from 'chandra' (moon) and 'shekhra' (crown), a epithet of Shiva wearing the crescent moon as an ornament. |
| ratih | Devotion or delight; from 'rati' (affection/attraction), representing the joy and devotional surrender experienced in witnessing the divine dance. |
| pratikshanam | Every moment or constantly; from 'pratikshana' (instant/moment), emphasizing the continuous flow of divine grace occurring perpetually. |
| mamah | Of mine or my own; the possessive form expressing personal devotion and intimate relationship with the divine. |
| Dharaadharendra | The king of mountains; from 'dharadhara' (mountain) and 'indra' (king), referring to Mount Kailash, the abode of Shiva. |
| nandinee | The daughter; referring to Parvati, the divine consort of Shiva, also meaning 'the delightful one' from 'nandi' (joy). |
| vilaasa | Sport or divine play; from 'vilasa' (playful activity), representing the cosmic sport and creative manifestation of divine consciousness. |
| bandhubandhura | The friend of the friendless; from 'bandhu' (friend) and 'bandhura' (pleasing), emphasizing Shiva's compassionate nature toward all beings. |
| Sphuraddiganta | Spreading to the borders; from 'sphura' (to manifest/spread) and 'diganta' (horizon), describing the expansive reach of divine consciousness. |
| santati | Succession or lineage; from 'santati' (continuous sequence), representing the eternal continuation of divine blessings. |
| pramoda | Joy or supreme happiness; from 'pramuda' (great delight), expressing the blissful state resulting from divine grace. |
| maanamaanase | In the respected or honored mind; emphasizing the pride and respect that devotion to Shiva brings to the disciple's consciousness. |
| Kripaakataaksha | The glance of compassion; from 'kripa' (grace/compassion) and 'kataksha' (sidelong glance), describing Shiva's merciful look upon his devotees. |
| dhoranee | The one who holds or sustains; from 'dhara' (to hold/sustain), referring to the earth or the divine mother who supports all existence. |
| niruddha | Checked or restrained; from 'niroddha' (obstruction/restraint), symbolizing the control of destructive forces and establishment of cosmic order. |
| durdharaapadi | The difficult path to traverse; from 'durdhara' (difficult to bear) and 'pada' (path), representing the challenging spiritual journey of liberation and enlightenment. |
| Kvachid | Sometimes or at times; derived from the root 'kva' meaning 'where,' indicating occasional or particular moments in the divine dance of Shiva. |
| Vigambare | In the sky or in space; from 'vi' (without) and 'gambara' (support), representing the boundless, unsupported expanse where Shiva performs his cosmic dance. |
| Manovinodametu | May it bring delight to the mind; from 'mano' (mind) and 'vinoda' (pleasure), expressing the prayer that Shiva's dance brings joy and spiritual pleasure. |
| Vastuni | In things or in beings; the plural locative form of 'vastu' (substance/object), referring to all material and spiritual entities. |
| Jataabhujanga | The serpent in the matted hair; 'jata' refers to Shiva's matted locks and 'bhujanga' means serpent, symbolizing the dynamic energy coiled within divine consciousness. |
| Pingala | Yellowish or golden-hued; describing the serpent's color, also associated with the solar nadi (energy channel) in yogic philosophy, representing active divine force. |
| Sphurat | Blazing or flashing; from the root 'sphur' meaning to shine or sparkle, indicating the brilliant radiance of the serpent's jeweled hood. |
| Phanaamani | The jeweled crest or hood-ornament of the serpent; 'phana' (hood) and 'mani' (jewel), representing divine radiance and cosmic splendor. |
| Prabhaa | Radiance or splendor; the luminous energy emanating from divine manifestations, symbolizing the light of consciousness. |
| Kadambakumkumadrava | The flowing saffron dust of the kadamba flower; 'kadamba' (a sacred tree), 'kumkuma' (saffron), and 'drava' (flowing liquid), representing the divine beauty and sacred offerings. |
| Praliptadigva | Anointed in all directions; 'pralipti' means smeared or anointed, indicating how the saffron essence is spread throughout the celestial directions. |
| Dhoomukhe | In the face resembling smoke; 'dhuma' (smoke) describing the darkened visage of Shiva in his fierce transcendent form. |
| Madaandhasindhu | The ocean of intoxicating madness; 'mada' (intoxication/arrogance), 'andha' (blind), and 'sindhu' (ocean), referring to the overwhelming flood of cosmic consciousness. |
| Rasphuratvaguttareeyamedure | The exotic taste and trembling sensation in the supreme beyond; combining 'rasa' (taste/essence), 'sphura' (vibration), and 'medure' (in the soft/supreme), expressing transcendental experience. |
| Manovinodadbhutam | Wonderful delight of the mind; from 'mano' (mind), 'vinoda' (pleasure), and 'bhuta' (created/wondrous), describing the marvelous joy produced by Shiva's dance. |
| Bibhrut | Bearing or holding; from the root 'bhri' meaning to carry or sustain, indicating that Shiva bears or manifests divine attributes. |
| Abhoota | Unmanifest or non-existent; representing the transcendent state beyond material creation. |
| Bhartarii | The sustainer or lord; from 'bharta' (supporter), referring to Shiva as the ultimate sustainer of all existence. |
| Sahasralochana | Thousand-eyed; 'sahasra' (thousand) and 'lochana' (eye), describing Indra and celestial beings witnessing the dance, or representing omniscience. |
| Prabhrityasheshalekha | And all remaining marks or lines; 'prabhrti' (beginning with), 'akheshesa' (all without remainder), and 'lekha' (line/mark), indicating all celestial beings and their characteristics. |
| Shekhara | Crown or peak; from 'shekhari' meaning the topmost point, referring to Shiva's crown adorning his matted hair. |
| Prasoonadhooli | The dust of flowers; 'prasoona' (flower) and 'dhuli' (dust), representing the scattered flower petals from celestial offerings. |
| Vidhoosaraam | Thoroughly shaken or scattered; from 'vidhva' (shake away), indicating flowers being dispersed by the cosmic dance. |
| Ghripeethabhooh | The earth made yellow or golden; 'ghri' (yellow), 'peeta' (saffron-colored), and 'bhuh' (earth), describing the sanctified ground beneath Shiva's feet. |
| Bhujangaraajamaalayaa | Adorned with a garland of the king of serpents; 'bhujanga' (serpent), 'raja' (king), and 'malaya' (garland), referring to Shiva's sacred serpent ornaments. |
| Nibaddhajaatajootakah | Bound with matted locks in a knot; 'nibaddha' (bound/tied), 'jata' (matted hair), and 'juta' (knot), describing Shiva's distinctive crown of twisted locks. |
| Shriyaichiraayajaayataam | May Lakshmi's eternal fortune be born or manifest; 'shri' (prosperity/fortune), 'chira' (long/eternal), and 'jayate' (be born), expressing the blessing of lasting divine grace. |
| Chakorabandhushekharah | Crowned with the moon, friend of the chakora bird; 'chakora' (a mythical bird), 'bandhu' (friend/beloved), and 'shekara' (crown), referring to the moon in Shiva's hair as sustenance. |
| Lalaatachatvarajvala | Blazing as a jeweled canopy on the forehead; 'lalata' (forehead), 'chatvara' (square/canopy), and 'jvala' (flame/blaze), describing the third eye's radiant fire. |
| Ddhananjayasphulimgabhaa | Brilliant with the sparks of the celestial fire; 'dhananjaya' (Arjuna/conquering wealth, also wind), 'sphulinga' (spark), and 'bhaa' (radiance), representing divine luminescence. |
| Nipeetapancha | Subdued or conquered the five elements; 'nipita' (subdued/trampled) and 'pancha' (five), indicating Shiva's mastery over the fundamental forces of creation. |
| Saayakamnama | Arrows named or called as; 'saayaka' (arrow) and 'nama' (name), referring to the arrows of Cupid or cosmic forces. |
| Nnilimpanaayakam | The lord of the dance or supreme leader of immersion; 'nilimpana' (dancing/immersion) and 'nayaka' (leader/lord), referring to Shiva as the supreme master of the cosmic dance. |
| Sudhaamayookhalekhayaa | Adorned by lines of nectar-like moonbeams; 'sudha' means nectar and 'mayookha' means rays, signifying divine radiance and celestial beauty. |
| viraajamaanashekharam | Shining brilliantly with a crown; 'viraja' means radiant and 'shekara' means crown, representing supreme sovereignty and divine magnificence. |
| Mahaakapaalisampade | Possessed of the great skull; 'mahaa' means great and 'kapala' means skull, referring to Shiva's adornment with a skull symbolizing transcendence over death. |
| shirojataalamastunah | The matted locks on the head; 'shiro' means head and 'jataa' means matted hair, representing ascetic purity and yogic discipline. |
| Karaalabhaalapattikaa | Terrifying crescent moon mark on the forehead; 'karala' means fierce and 'bhala' means forehead, signifying divine power and protection. |
| dhagaddhagaddhagajjvala | Blazing with the sound and light of 'dhag dhag'; onomatopoeia representing the fierce flames of cosmic destruction and transformation. |
| Dhananjayaa | The great archer (referring to Arjuna's bow); symbolizing the wielder of supreme cosmic power and divine justice in the universe. |
| dhareekritaprachanda | Fierce and powerful upon the earth; 'dharee' means earth and 'prachanda' means fierce, representing Shiva's dominion over creation. |
| panchasaayake | In the five arrows; 'pancha' means five and 'saayaka' means arrow, referring to Cupid's arrows or cosmic principles of creation. |
| Dharaadharendranandinee | The daughter of the mountain king (Parvati); signifying the divine feminine consort and shakti of Shiva. |
| kuchaagrachitrapatra | With painted ornaments on the breast; representing divine beauty and the intricate artistry of creation. |
| Kaprakalpanaikashilpinee | The sole artist of universe creation; 'kalpana' means creation and 'shilpin' means artist, honoring the divine feminine as cosmic creator. |
| trilochaneratirmama | The delight of the three-eyed one; 'trilochan' means three-eyed (Shiva) and 'ratir' means delight, expressing love between Shiva and Shakti. |
| Naveenameghamandalee | Circled by fresh dark clouds; 'naveena' means new and 'megha' means cloud, symbolizing cosmic creation and divine mystery. |
| niruddhadurdharasphura | Restrained with unbreakable bonds; representing divine control over the universe and mastery of cosmic forces. |
| Tkuhunisheethaneetamah | Coolness and tranquility personified; representing peace, meditation, and the serene aspect of divine consciousness. |
| prabaddhabaddhakandharah | With bound and decorated neck; signifying adornment with serpents and spiritual ornaments representing divine power. |
| Nilimpanirjhareedharastanotu | Blue waterfall-like radiance; 'nil' means blue and 'nirjhari' means waterfall, describing the cascading divine energy. |
| krittisindhurah | Ocean-like in the divine garment; 'kritti' means garment and 'sindhu' means ocean, representing boundless divine manifestation. |
| Kalaanidhaanabandhurah | Friend and treasury of all arts; 'kala' means arts and 'nidhan' means treasure, honoring Shiva as source of all knowledge and creativity. |
| shriyam | Prosperity and divine grace; representing the bestower of wealth, fortune, and spiritual abundance. |
| jaganddhurandharah | Protector and sustainer of the world; 'jagat' means world and 'dhara' means sustainer, denoting universal guardianship. |
| Praphullaneelapankaja | Blooming blue lotus; 'praphulla' means blooming and 'neelapankaja' means blue lotus, symbolizing divine purity and enlightenment. |
| prapanchakaalimaprabhaa | With the radiance of cosmic time's darkness; representing Shiva's transcendence over temporal creation and illusion. |
| Vidambi | To mock or challenge; representing the sport of divine consciousness playfully engaging with creation. |
| kanthakandha | Beautiful throat and neck; signifying divine beauty and the source of cosmic vibration and sound. |
| raaruchi | Beloved desire; expressing the divine attraction and love principle inherent in creation. |
| prabandhakandharam | With decorated neck bearing ornaments; representing divine adornment and the beauty of enlightened consciousness. |
| Smaracchidam | Destroyer of desire and ego; 'smara' means desire and 'chidam' means destroyer, signifying liberation from attachment. |
| puracchidam | Destroyer of cities and demons; 'pura' means city and 'chidam' means destroyer, representing triumph of divine will over evil. |
| bhavacchidam | The destroyer of samsara (the cycle of birth and death); from 'bhava' (existence/worldly cycle) and 'cchidam' (cuts/destroys), signifying Shiva's power to liberate souls from worldly bondage. |
| makhacchidam | The destroyer of sacrifices or the one who cuts through ritualistic attachments; from 'makha' (sacrifice) and 'cchidam' (destroys), representing transcendence beyond external rituals. |
| Gajacchidam | The slayer of the elephant demon; from 'gaja' (elephant) and 'cchidam' (cuts), referencing Shiva's victory over the demon Gajasura in Hindu mythology. |
| Dhakacchidam | The destroyer of the buffalo demon; from 'dhaka' (buffalo/demon) and 'cchidam' (destroys), symbolizing the annihilation of ignorance and demonic forces. |
| tamantakacchidam | The destroyer of darkness and its end; from 'tama' (darkness/ignorance), 'anta' (end), and 'cchidam' (cuts), representing the obliteration of spiritual ignorance. |
| bhaje | I worship, adore, or take refuge in; from the root 'bhaj' (to serve/worship), expressing devotional surrender to the divine. |
| Akharvasarvamangalaam | The imperishable one who is the source of all auspiciousness; from 'akshara' (imperishable), 'sarva' (all), and 'mangala' (auspiciousness), describing Shiva as eternal and supremely beneficial. |
| kalaakadambamanjaree | The cluster of buds of the art of time; from 'kala' (time/art), 'kadamba' (cluster/tree), and 'manjari' (sprout), poetically expressing the manifestation of cosmic cycles and divine creativity. |
| Rasapravaaha | The flow of aesthetic essence or divine nectar; from 'rasa' (essence/flavor/emotion) and 'pravaha' (flow/stream), representing the continuous outpouring of divine bliss and spiritual sweetness. |
| maadhuree | Sweetness, charm, or intoxicating beauty; from 'madhu' (honey/sweet) with the feminine suffix '-ri', denoting the enchanting and blissful nature of divine experience. |
| vijrimbhranaa | The stretching, yawning, or expanding movement; from 'vi' (completely) and 'jrambh' (to stretch/yawn), describing the graceful, expansive movements of Shiva's cosmic dance. |
| madhuvratam | The vow or observance of sweetness; from 'madhu' (honey/sweet) and 'vrata' (vow/discipline), symbolizing devotion filled with sweetness and divine intoxication. |
| Smaraantakam | The destroyer of Cupid/desire; from 'smara' (Cupid/desire) and 'anta' (end), referencing Shiva's burning of Kama and representing the transcendence of worldly desires. |
| puraantakam | The destroyer of the three cities; from 'pura' (cities) and 'anta' (destruction), referring to Shiva's mythological act of destroying three demon-filled cities simultaneously. |
| bhaavantakam | The end of emotional states or worldly existence; from 'bhava' (becoming/emotion) and 'anta' (end), representing liberation from the cycle of emotional attachments. |
| makhaantakam | The destroyer of sacrificial rituals; from 'makha' (sacrifice) and 'anta' (end), symbolizing the transcendence of ritualistic practices beyond their external forms. |
| Gajaantakam | The slayer of the elephant demon Gajasura; from 'gaja' (elephant) and 'anta' (destroyer), representing victory over ignorance embodied as the elephant-form demon. |
| Andhakaantakam | The destroyer of the blind demon Andhaka; from 'andhaka' (blindness/blind demon) and 'anta' (destruction), symbolizing the annihilation of spiritual blindness and delusion. |
| tamantakam | The destroyer of darkness; from 'tama' (darkness/ignorance) and 'anta' (end), representing the obliteration of all forms of spiritual ignorance and illusion. |
| Jayatvadabhravibhrama | Victory to you with the trembling eyebrows; from 'jaya' (victory), 'abhrava' (eyebrow), and 'vibhrama' (trembling/movement), celebrating the divine expression through Shiva's subtle facial movements. |
| bhramadbhujangamasphuraddha | With dancing serpents darting forth; from 'bhrama' (wandering/dancing), 'bhujanga' (serpent), and 'sphurad' (flashing/darting), referring to the serpents adorning Shiva's body in the tandava. |
| Gaddhagadvinirgamatkaraala | Fearsome/terrible with torrents pouring forth from the drums; from 'tat-tat' (drum sound), 'nirgama' (flowing out), and 'karaala' (fierce), describing the intense sound and movement of the cosmic dance. |
| bhaala | The forehead or auspicious mark; from 'bhala' (forehead), denoting the sacred space on Shiva's brow where the third eye resides, representing supreme consciousness. |
| havyavaat | The wind of offerings or the carrier of oblations; from 'havya' (offerings) and 'vata' (wind), symbolizing how sacrificial offerings are carried to the divine through the cosmic winds. |
| Dhimiddhimiddhi | The drum sound 'dhim-dhim-dhim'; an onomatopoetic representation of the mridanga drum's beats, evoking the rhythmic pulse of the cosmic dance. |
| midhvananmridanga | The sound of the mridanga drum; from 'mridanga' (two-headed drum), describing the resonant tones that accompany Shiva's tandava, representing the rhythm of creation. |
| tungamangala | The lofty auspiciousness; from 'tunga' (high/elevated) and 'mangala' (auspiciousness), expressing the supreme and transcendent blessing of Shiva. |
| Dhvani | Sound or resonance; from the root 'dhvan' (to sound), representing the vibrational essence of the universe and divine expression through sound. |
| kramapravartitah | Gradually developed or progressively set in motion; from 'krama' (sequence/step) and 'pravartita' (initiated/set in motion), describing the systematic unfolding of the cosmic dance. |
| prachanda | Fierce, terrible, or mighty; from 'pra' (forth) and 'chanda' (fierce), describing the overwhelming and awe-inspiring power of Shiva's cosmic manifestation. |
| taandavah | The cosmic dance; from 'tandava' (fierce dance), referring to Shiva's primordial dance that represents the cyclical destruction and recreation of the universe. |
| Drishadvichitratalpayor | On the diverse and variegated beds/stages; from 'drisha' (stage), 'vichitra' (diverse/variegated), and 'talpa' (bed/stage), indicating the various dimensions and manifestations where the cosmic dance occurs. |
| bhujangamauktikamasra | A string of pearls from serpents; represents the precious gems adorning Shiva in his cosmic dance, symbolizing the treasures of spiritual wisdom. |
| Jorgarishtharatnaloshthayoh | The precious jewels and earth as equal; denotes Shiva's transcendence where all material distinctions dissolve in divine consciousness. |
| suhridvipakshapakshayoh | Friend and enemy, ally and foe treated equally; represents Shiva's state of perfect equanimity beyond dualistic judgments. |
| Trinaaravindachakshushoh | Three-petaled lotus eyes; refers to Shiva's spiritual vision encompassing the three states of consciousness and the divine third eye. |
| prajaamaheemahendrayoh | Grandmother of creation and the great lord Indra; symbolizes the cosmic mother power and celestial authority unified in Shiva. |
| Samam | Equally, uniformly; indicates the state of perfect equilibrium and non-duality in meditation and divine realization. |
| pravartayanmanah | Turning the mind toward, causing to revolve; suggests the cyclical movement of consciousness toward spiritual awakening. |
| kadaa | When, at what time; expresses the devotee's longing for the moment of divine union and liberation. |
| sadaashivam | Eternal Shiva, always-benevolent consciousness; represents the transcendent, imperishable divine reality beyond time and form. |
| nikunjakotare | In the secret bower or grove; denotes the hidden sanctuary of the heart where divine presence dwells in meditation. |
| vasan | Dwelling, residing; indicates the establishment of divine consciousness within one's inner sanctum. |
| Vimuktadurmatih | Freed from evil thoughts and corrupted intellect; represents the purified mind liberated from ignorance and misconception. |
| shirahsthamanjalim | Folded hands held at the head; symbolizes supreme reverence and surrender of the individual ego to divine will. |
| vahan | Bearing, holding, carrying; denotes the constant devotional attitude of maintaining sacred remembrance. |
| Vimuktalolalochano | Eyes freed from restless wandering and delusion; represents the steady, inward gaze of enlightened consciousness. |
| lalaamabhaalalagnakah | Attached to the forehead's beauty mark or divine light; signifies the illumination of higher consciousness marked upon the spiritual brow. |
| Shiveti | Shiva thus, speaking the name Shiva; the invocation of the divine name as a path to realization. |
| mamtramuccharan | Uttering the mantra; represents the continuous chanting and embodiment of sacred sound vibration. |
| sukhee | Happy, blissful; indicates the state of supreme joy arising from union with the divine. |
| bhavaamyaham | I become; expresses the ultimate union where the individual self merges with cosmic consciousness. |
| Imam | This, this very; points directly to the specific prayer or hymn as an effective means of transformation. |
| nityameva | Always, ever, constantly; emphasizes the continuous, unbroken nature of spiritual practice and divine grace. |
| muktamuktamottama | Most supreme liberation, highest freedom; represents the ultimate goal of spiritual practice transcending all bondage. |
| stavam | Hymn, praise, eulogy; denotes the sanctified words of glorification that elevate consciousness. |
| pathansmaran | Reading and remembering, reciting and meditating; indicates the dual practice of intellectual understanding and experiential realization. |
| Bruvannaro | Speaking man, the one who proclaims; represents the devotee who becomes a channel for divine truth. |
| vishuddhameti | Attains purity, becomes pure; signifies the purification of mind, body, and spirit through sacred practice. |
| santatam | Continuously, perpetually, always; emphasizes the constant, uninterrupted flow of spiritual grace and blessing. |
| gurau | In the guru or spiritual teacher; from the Sanskrit root 'gur' meaning to lift or raise, referring to the one who dispels darkness of ignorance and elevates the soul. |
| subhaktimaashu | With excellent or auspicious devotion; 'su' means good/auspicious and 'bhakti' means devotion, signifying sincere spiritual dedication that manifests swiftly. |
| yaati | Goes or attains; from the Sanskrit root 'ya' meaning to go or proceed, indicating the movement toward liberation or the divine state. |
| naananyathaagatim | No other way or path; 'na' means not, 'anya' means other, and 'gati' means way/destination, affirming that there is no alternative path to salvation. |
| Vimohanam | Delusion, bewilderment, or illusion; from 'vi' (without) and 'moha' (attachment/confusion), representing the ignorance that binds the soul to worldly existence. |
| dehinaam | Of those embodied or having bodies; from 'deha' meaning body, referring to all living beings trapped in the cycle of birth and death. |
| sushankarasya | Of the auspicious one or beneficent one; 'su' means good/auspicious and 'shankara' is a name of Shiva meaning 'the giver of welfare,' representing divine grace and benevolence. |
| chintanam | Meditation, contemplation, or constant remembrance; from the Sanskrit root 'chit' meaning consciousness, signifying the focused mental practice of invoking the divine. |
How to Chant Shiva Tandava Stotram
- 1
Find a quiet, clean space
Sit in a comfortable, undisturbed environment. Face east or north if possible. You may light incense or a candle to set a contemplative atmosphere.
- 2
Settle into a comfortable posture
Sit cross-legged on the floor or upright in a chair. Keep the spine erect and place the hands on the knees with palms facing upward.
- 3
Take three cleansing breaths
Inhale slowly through the nose, hold briefly, and exhale completely. Repeat three times to calm the mind and prepare for mantra recitation.
- 4
Begin chanting Shiva Tandava Stotram
Chant the mantra clearly and with devotion — aloud, in a whisper, or silently. Use a mala (108 beads) to count repetitions. Aim for a consistent, unhurried rhythm throughout the session.
- 5
Rest in stillness
After completing your chanting, sit quietly for two to five minutes. Allow the vibration of the mantra to settle within. Close the practice with a moment of gratitude.
Benefits of Shiva Tandava Stotram
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Awakens kundalini energy and deepens meditation practice by aligning individual consciousness (Atman) with Shiva's cosmic vibration and eternal dance rhythm.
Source: Kundalini Upanishad; Traditional Tantric practice
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Dissolves fear and ego-based limitations by exposing the illusory nature of separate selfhood through Shiva's universal dance metaphor.
Source: Mandukya Upanishad; Advaita Vedanta philosophy
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Cultivates fearlessness (Abhaya) and inner resilience by meditating on Shiva as the destroyer of all obstacles, ignorance, and demonic patterns.
Source: Shiva Purana; Traditional Shaiva texts
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Purifies mind and nervous system through rhythmic Sanskrit phonetics and the embedded damaru vibration patterns within the chant's metrical structure.
Source: Yoga Sutras of Patanjali; Nada Brahma (Sound-Consciousness) doctrine
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Removes karmic blockages and negative samskaras by invoking Shiva's power to dissolve what no longer serves spiritual evolution and liberation.
Source: Karma Yoga Upanishad; Traditional Shaivite practice
Story & Symbolism
Shiva Tandava Stotram originates from Hindu mythology's most dramatic moment: Ravana's profound devotion despite his demonic nature. According to the Ramayana and Shiva Purana, Ravana—a brilliant scholar, musician, and yogi—composed this 14-verse hymn to propitiate Lord Shiva when Shiva pressed down Mount Kailash with his toe after Ravana attempted to uproot it. In that moment of pain and awe, Ravana tore out his own nerves to create a veena and composed this powerful hymn to appease Shiva. Ravana's genius lay in recognizing Shiva's transcendent supremacy beyond moral judgment. His poetic composition became so luminous that Shiva granted him a personal audience. This narrative teaches that sincere Bhakti (devotion) and spiritual insight can transcend any karmic debt; even an Asura king could approach the divine through authentic praise and surrender.
The stotram's deeper meaning reflects non-dual Advaita philosophy: Shiva's Tandava (cosmic dance) represents the eternal cycle of creation, sustenance, and dissolution—the fundamental rhythm underlying all existence. Each verse methodically unfolds Shiva's attributes—matted locks flowing with the Ganges (purification), serpents as garlands (kundalini energy), ash-covered body (renunciation), third eye (omniscience), and destructive power over ignorance and delusion. The hymn celebrates Shiva not as a distant god but as the ultimate reality (Paramashiva) pervading all consciousness. Spiritually, the Tandava symbolizes the cosmic energy eternally dancing through creation; meditating on this form aligns the individual soul (Atman) with universal consciousness.
Today, Shiva Tandava Stotram remains a cornerstone of Shaivite devotional practice worldwide. Temples, ashrams, and spiritual communities chant it during Shiva Ratri (the Night of Shiva), full moons, and daily sadhana. Modern seekers discovered its transformative power through renewed interest in Vedic wisdom, making it one of the most chanted Sanskrit hymns in contemporary spirituality. Its transmission bridges ancient mythology, poetic excellence, and direct spiritual experience.
How to Use in Daily Life
Dawn Practice
Chant Shiva Tandava Stotram during Brahma Muhurta (pre-dawn) when cosmic consciousness is most accessible. Begin with 3 deep breaths, then recite the full 14 verses or selected verses with reverent focus.
Meditation Anchor
Use the stotram as your meditation mantra. Chant slowly for 15–20 minutes, visualizing Shiva's cosmic dance before your inner eye. Let the rhythmic damaru sounds anchor your awareness in present-moment consciousness.
Devotional Offering
Recite the stotram as an offering before your Shiva altar or sacred space. Light incense, ring a bell, and chant with genuine reverence. This practice transforms your home into a temple and invokes Shiva's blessing.
Evening Reflection
Before sleep, listen to a melodic rendition of Shiva Tandava Stotram. This dissolves daily tensions, purifies your aura, and prepares your consciousness for deeper, more spiritual dreams and inner dissolution into cosmic awareness.
Frequently Asked Questions
What is Shiva Tandava Stotram?
What are the main benefits of chanting Shiva Tandava Stotram?
When and how often should I chant Shiva Tandava Stotram?
Who composed the Shiva Tandava Stotram and why?
How do I pronounce Shiva Tandava Stotram correctly?
What happens if we chant Shiva Tandava Stotram?
Related Prayers & Chants
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From the Bhagavad Gita
BG 10.23
I Am Shiva Among the Rudras
Of the Rudras I am Shankara — Shiva, the auspicious one who dissolves what no longer serves.
Read full verse →
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