॥ हलायुधस्तोत्रम् ॥

॥ श्रीः ॥

॥ हलायुधस्तोत्रम् ॥
(Translation based on the commentary of Dechayamatya)

विघ्नावननघ्नन् विरदिदनीः प्ररतये िोऽस्तु वनत्यं

िामे कूट: प्रकवटतबृहद्दविणरथल ू दनतीः ।
यीः श्रकण्ठं वितरमुमया विष्टिामाधधदेहं
दृष्ट्िा नूनं स्ियमवि दधािधधनाररश्वरत्िम् ॥ १ ॥
May He, annihilator of obstacles, the elephant headed [Vinayaka], without a tusk on
the left side [and] a striking big tusk on the right side, whose father Srikantha (Shiva) with
Uma, merged to His left side, appears as Ardhanarishwara, seeing which He (Vinayaka) too
imbibed the composite form of ardhanarishwara, surely, be pleased with you, forever! (The
presence of a tusk on the right side and absence on the left is meant to denote the composite
masculine-feminine concept imbibed by Vinayaka) (1)

िाघ्य: िुत्रीः स भिवत वकल स्िस्य िप्ुीः सकाशा-

द्धत्ते कै वित््िविदवि गुणैथधीः समुत्कर्धरेखाम् ।
इत्थं िाञ्छवनितुरवधकतां िञ्िि्त्रस्य ननू ं
र्ष्ठं वबभ्रिदनमिरं िातु विश्वं विशाखीः ॥ २ ॥
Oh Lord! In this world, he, [your] son, [your] seed, from you carries some exalted
qualities, that son is praiseworthy isn’t He! Thus, may that Kumara swamy, the son of the
Father with five-faces, with a sixth face [one more than his Father] bestow boons, protect the
worlds. (2)

एको देिीः स जयवत वशिीः के िलज्ञानमूवतध-

देिर सा ि वत्रभिु नवमदं यविभवू तप्रिञ्िीः ।
यत्कूटस्थं वमथुनमविनाभािसम्बनधयोगा-
वनमश्रभूतं नदवखलजगज्जनमबरजं नमावम ॥ ३ ॥
Hail to Him Shiva! The One God, the form of pure Knowledge. Hail to Her the
Goddess! That [which] brings forth these three worlds, this material form of the universe, is
present in them, as a mixture from the eternal Union [of Shiva and Shakti (the 26 tattvas)], to
that seed that causes the birth of the entire universe, Obeisance! (3)

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 ॥ हलायुधस्तोत्रम् ॥

एकीः स्रष्टा सकलजगतामावदभूतीः स्ियम्भू-

स्त्राता तेर्ां वत्रभुिनगुरुिाधसुदेिीः प्रवसद्धीः ।
यस्तौ िािप्यतुलमवहमा संहरत्यनतकाले
कस्तस्यानयो भिवत सदृशीः श्रमहाकालमतू तीः ॥ ४ ॥
The oldest of all of existence, self-manifesting, creator - Brahma, the Guru of the three
worlds, Vasudeva, praised as their protector [of the three worlds]. At the end of time, the two
[Brahma and Vasudeva], both of peerless glory, are destroyed. Who is there other than or
comparable to the blessed form of Mahakala? (4)

िक्ुं िाञ्छा हर वनरिवध त्िनमवहम्नीः स्िरूिं

िेतश्चैतत्कवतियिदज्ञानमात्रािसननम् ।
ज्ञात्िैिेदं वत्रनयन मया त्िद्गुणस्तोत्रभ्त्या
स्िात्मनयेि स्ियमवधकृतो धृष्टतािट्टबनधीः ॥ ५ ॥
O Hara! Your greatness is limitless, to praise Your form is [my] desire alone. This mind
restricts it within so many words and their meanings. O Lord with three-eyes! Even knowing
this, [I] extol Your qualities, out of devotion, crowned by impudence, taken upon myself this
charge [of praising You]. (5)

िागरशस्त्िं यगु िदवखलज्ञानसम्िवत्तयक् ु ीः

का ते तुवष्टीः स्तुवतरिनया मादृशस्याल्िबद्ध
ु े: ।
एिं ज्ञात्िा हर विरमवत स्तोत्रहेतौ हठानमे
भ्त्यािेशात्प्रसरवत मुखाद्भारतर वकं करोवम ॥ ६ ॥
You are the Master of Vaak (speech), the Omniscient, with of all the wealth of
knowledge from the past, present and future at any time. How can hymns of praise composed
by me, an ignoramus, please You? Knowing thus, in extolling [You], if I stop myself by force,
[then] from the excitement of devotion, the Goddess of Speech (Bharati) flows [automatically]
from my mouth, what should I do? (6)

यत्ते तत्त्िं वनरुिवध िदं िाङ्मनीःिारभतू ं

ब्रह्मादरनामवि हर वगरस्तत्र भगनाीः प्रिेष्टुम् ।
अिाधिरनं यदिरवमदं िािधतरिल्लभं ते
रूिं भ्त्या िरद तदहं िावगभरभ्यिधयावम ॥ ७ ॥
O Hara! Your attribute-less form is beyond speech and mind. There [in your attribute-
less form], speech of even Brahma and others are constrained to express. [But] your manifested
divine form [as] the beloved of Parvati that is different [from your attribute-less form] O granter
of boons! That form I worship with words. (7)

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अनयैीः स्तोत्रं रवितममतृ स्यावनदवभिाधवगिलासैीः

फल्गुप्रायैीः वकवमदवमयता त्यज्यते मििोवभीः ।
वकं िा कै वश्चत्कनककमलैरविधतं िादिरठं
भ्त्या शम्भो न िनु रिरीः िजू यत्यकध िषु िैीः ॥ ८ ॥
Others have composed hymns full of nectar, with charming words, but without any
essence — why should my hymn be scorned at? Or, is it that some [like Vishnu and others]
have worshipped you with golden lotuses. O Shambhu, that another [poor/ordinary] cannot
worship you with arka flowers out of devotion?

In the worship of Ishwara differences in the articles of worship are not a means of
comparison. Only the differences in the level of devotion bear fruit. (8)

िथ्याहारौ हर जलमुिां यौ ि यौ िङ्कजानां

वमत्रावमत्रौ िरद हविर्ां दाहकग्राहको यौ ।
यौ गनधस्य प्रजनिहनौ तानहं दृवष्टहेतो-
रष्टौ िनदे वत्रभिु नतनोमधवू तधभेदास्ं तिैतान् ॥ ९ ॥
O Hara! the path and the string of clouds [ether and water], the friend and foe of the
lotuses [sun and moon], O granter of boons, the burner and the patron of the oblations [fire and
performed of the yagna], the generator and carrier of fragrance [earth and wind] – these [forms]
for Yours for the purpose of perception. Obeisance, the Guru of three worlds, in [these] Your
eight forms.

Earth, water, fire, wind, ether, sun, moon and the performer of the Vedic yagna or the
yajamana, are the eight forms of Saguna (with attributes) Parmeshwara, taken by Him for the
purpose of perception. (9)

संसारेऽवस्मन् ध्रुिमसल
ु भं मानुर्ं जनम लब्ध्िा
युषमानेको भजवत सुकृतर कवश्चदनयं ि देिम् ।
आरूढोऽवि स्मरहर ! वगररं रोहणं भागययोगा-
देको रत्नं कलयवत महत्कािमनयि फल्गु ॥ १० ॥
O destroyer of Cupid! In this real world, rare having obtained a human birth, the
virtuous one worships You. Some worship another deity. Even after scaling the mountain [of
births and reaching a human state] by the dint of fate, one [the virtuous] finds a precious gem
and the other obtains only a great piece of insignificant glass. (10)

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 ॥ हलायुधस्तोत्रम् ॥

ये त्िामहधन् सुगत इवत िा भवक्योगाद्भजनते

तेभ्यीः शम्भो फलमवभमतं त्िं ददासरवत युक्म् ।
अ्ि्लानतैीः स्िरुविरवितं नाम वकंविद्गृहरत्िा
शरतं िरतं जलवमह जनैीः वकं न तवृ प्ं करोवत ॥ ११ ॥
O Shambhu! You are worshipped out of devotion as Arhan or Sugata by those who do
not believe in the Vedas, unto them also You bestow fruits [like heaven] as per their wish, it is
said. This is the same way of the world, where tired travellers on the road, satisfy their thirst
with the same cool water named differently based on the vessel containing it. (11)

आवदत्यावदग्रहिररकरो यावत िायावत वनत्यं

कालश्चायं वदिसरजनरििमासतधुविह्नीः ।
एतत्सिं ननु न घटते प्रेरकत्िं विना ते
कायत िावस्मनन िुनरिरस्यावस्त सामथ्यधमेतत् ॥ १२ ॥
The Sun and the planets around it set and rise orderly. This time [based on the rising
and setting of the heavenly bodies] marks the solar day, the lunar day, the bright and dark
halves, the month and the season. All these cannot occur without Your direction. Is there
anyone else in this creation who has the power to control this [time]? (12)

तस्यागारे वगररश रमते धेनुित्कामधेनुीः

क्रीडािािरविटविसदृशीः कल्िते कल्ििृिीः ।
लािारिामवणररि करे तस्य विनतामवणीः स्या-
द्यवस्मवनसद्धीः सकृदवि कृिादृवष्ट यातीः प्रसादीः ॥ १३ ॥
O Girisha! To him who has for even once received the glance of Your Grace, the divine
Kamadhenu appears as an ordinary cow, Kalpavriksha [appears] as normal tree by the side of
pond and the Chintamani in his hand [appears] as a piece of red lac.

Kamadhenu, Kalpavriskha and the Chintamani have the power to grant any boon. Of
what use is it to one who has tasted the bliss of Shiva’s grace? (13)

मौलौ लोलवत्रदशतवटनरतोयशरतेऽमतृ ांशुं

कण्ठे क्रूरं किवलतविर्श्यामले व्यालराजम् ।
ज्योत्स्ना गौरे ििवु र् विशदं वबभ्रतो भस्मरागं
ज्ञाता सम्यक् वत्रनयन मया योगभूर्ा तिैि ॥ १४ ॥
O One with three eyes! In [Your] matted locks [along] with the cold flowing waters of
Mandakini, [are] the cool rays of the Moon, around [Your] blue throat caused by the dreaded
poison consumed [by You], [is] the king of serpents, on [Your] body as white as the moonlight,

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 ॥ हलायुधस्तोत्रम् ॥
[is] besmeared with pure ash, [it is] learnt well by me that the One adorned by Union of the
alike [is] You alone. (14)

धत्ते शोभां घुसण ृ वतलकस्िवधध ििुलधलाटे

मौलौ लगना वत्रदशतवटनर मालतरमावलके ि ।
क्ष्िेलं क्रीडामगृ मदमयर ित्रलेखेि कण्ठे
िाघ्य: शम्भो स्फुरवत सहजीः कोऽवि भर्ू ाविवधस्ते ॥ १५ ॥
O Shambhu! On Your forehead, the [third] eye rivalling the ornamental mark applied
with vermillion, bears splendour. In [Your] matted locks, the wrapped Mandakini appears like
a garland of jasmine. The Kalakuta poison on the throat appears like the crocodile mark
fashioned by an intoxicated musk deer during love play. Its praiseworthy that anything [on
You] shines as an ornament with ease. (15)

दगधं येन वत्रभुिनवमदं देि दुिाधरधाम्ना

दगधीः सोऽवि वत्रनयन भिद्दृवष्टिातेन कामीः ।
युक्ं िैतद्भिवत िुरुर्ो यीः िरस्योितािर
तस्यािश्यं ितवत वशरवस क्रोधदण्डीः प्रभूणाम् ॥ १६ ॥
O Deva! One with three eyes! By him whose glory is unattainable, [and] all the three
worlds burn [get destroyed by desire], he too, Kama (Cupid), was burnt by Your glance falling
on him. This is alright. That man who causes distress to others, on his head surely falls the staff
of anger of Ishwara. (16)

कस्य िेमो भिवत बवलना स्िधधमानस्य साधं

यस्त्ित्कोिावत्त्रनयन! भिच्ििर्ु ा िवञ्ितोऽभूत् ।
प्रेम्णा दष्टेऽधरवकसलयेऽदृष्टिान् (यस्य) [यीः स गामर ]
लरलानत्ृ यच्ितरु िवनताभ्रल
ू ता प्रेिणावन ॥ १७ ॥
Who can find welfare when competing with the strong? O One with three eyes! From
Your anger, with Your third eye Manmatha was deprived [of his life]. He who was [seen] on
the young leaf like [tender] lower lips bitten by love, [and] in the playful glances cast by the
eyebrows of a clever beloved, became one who cannot be seen, Ananga [Manmatha]. (17)

ये दाररद्र्योिहतििर्ु ो ये ि दौभाधगयदगधा
ये िा शत्रुव्यसनविकला ये ि मौर्ख्योितप्ाीः ।
ये िा कै वश्चवत्त्रनयन दृढं िरवडता दुीःखशोकै -
स्तेर्ामेकस्त्िमवस शरणं तवर्धतानावमिाम्भीः ॥ १८ ॥

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O One with three eyes! Those who have obtained a weak body because of poverty, who
have been burnt by ill-fate, or who are troubled by enemies, and are of weak intellect, or those
people who are much troubled by unhappiness and deep sorrow, their only refuge is You, like
water unto the thirsty. (18)

िाघ्यं जनम श्ुवतिररणवतीः सवत्क्रयायां प्रिृवत्तीः

प्रौवढीः शास्त्रे लवलतमधुरा सस्ं कृता भारतर ि ।
स्फीता लक्ष्मरिधिरु वतदृढं िनद्ररेखाङ्कमौले
युषमत्सेिािदविरवहतं सिधमेतत्िलालम् ॥ १९ ॥
Praiseworthy is birth [as a Brahmin] culminating in the mastery over the Vedas,
engaging in good deeds [Vedic yagna], proficiency in advanced disciplines [like Mimamsa]
with rhetoric and aesthetics, grammar and speech. Abundant wealth, healthy body O Crescent
Adorned Lord! Without service and worship to You, is like chaff [useless]. (19)

त्ित्िज
ू ायां कुसमु हरणेधाितीः िादयगु मं
यत्िार्ाण व्रजिररकरोद्गरणधरेखाङ्कमासरत् ।
तत्तस्यैिं तदनि ु रतो रुद्रलोकं गतस्य
ब्रह्मादरनां मुकुटवकरणश्ेणयीः शोणयवनत ॥ २० ॥
O Hara! In Your worship, for gathering flowers [items for worship], he who runs, [his]
pair of feet, are marked by lines caused by rubbing of stones and gravel around. Those feet, of
that devotee, marked thus, after shedding the mortal coil, reaches Rudraloka (Kailasha), they
shine as bright red as the brightness of the crowns of Brahma and other gods.

A devotee immersed in Shiva Puja is venerable even to Brahma and other deities. (20)

येर्ां युषमत्प्रवतकृवतगृहं वलम्ितां िाणयो ये

त्िद्भक्ानां सवलल लुवलतैगोमयैीः सम्प्रवलप्ाीः ।
तेर्ामरश वत्रदशनगररनायकत्िं गतानां
ते वलप्यनते मगृ मदरसेीः खेिररणां कुिेर्ु ॥ २१ ॥
O Lord! Those devotees who smear Your temples with cow dung using their hands,
when they attain the cities of the Devas, those hands are smeared with the scent of the musk
deer from the bosoms of celestial maidens.

Nothing other than Shiva Puja can lead to heaven. (21)

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यस्ते कृत्िा स्निनममतृ ै: िञ्िवभश्चनद्रमौले

िश्चात्कै वश्चत्कुसुमवनकरैमधवू ्नध ब्नावत मालाम् ।
तस्यािश्यं सकलभुिनैकावधित्यावभवर्क्े
ब्ननत्यनये वशरवस िरमैश्वयधसाम्राज्यिट्टम् ॥ २२ ॥
O Lord! One adorned with the crescent moon! That devotee who having anointed your
head with the five nectars (curd, milk, ghee, honey and sugar), then taking a bunch flowers,
ties a garland on [Your] head, others [deities] having anointed him (the devotee) as the lord of
the three worlds, place on his head, the crown of supreme sovereignty. (22)

एतवच्ित्रं ्िविदवि मया नैि दृष्टं श्तु ं िा

तविस्िष्टं कथय वकवमदं नाथ कौतूहलं मे ।
यत्ते भ्त्या हर िरणयोरविधतं िषु िमेकं
सद्यस्सतू े फलमवभमतं कोवटशीः कामरूिम् ॥ २३ ॥
O Lord! This is wonderful, that has never seen or heard by me. [Please] tell me clearly.
What is this? My curiosity, O Hara, that flower, that he offers with devotion at Your feet, grants
desired results immediately. (23)

यस्ते भ्त्या िरद िरणिनिमुवद्दश्य दद्या-

देकं नरलोत्िलदलमवि त्ित्प्रसादेन ननू म् ।
तत्प्रत्यङ्गं वनितवत िनु धधष्टृ तालोलतारै
वदधव्यस्त्ररणां कुिलयदलश्ेवणदरघघीः कटािैीः ॥ २४ ॥
O Granter of boons! That devotee of Yours who offers even one petal of the blue lotus
at Your feet, by Your blessing, surely, that petal makes celestial maidens of bold and playful
sidelong glances, whose eyes are long like blue lotus petals, fall on his limbs.

One petal of the blue lotus offered at the feet of Shiva, bestows many petals in the form
of sidelong glances of celestial maidens. (24)

कृत्िा मालां घनिररमलोद्गाररधाराकदम्बै-

यधस्तै कण्ठाभरणिदिीं प्राियेननरलकण्ठ !
वदव्यस्त्ररणां वििुलिलु कै बाधहुवभीः कण्ठलगनै:
तस्यावि त्िं वितरवस विरं वनभधरािे र्सौर्ख्यम् ॥ २५ ॥
O One with a Blue Throat! That devotee, who makes a garland of extremely fragrant
Kadamba flowers that bloom in the monsoon season, and places it as a neck ornament to You,
for him too You grant, lasting, abundant pleasure of the loving embrace of celestial maidens in
rapture with their arms wrapped around his neck. (25)

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कृत्िा िूजां ति िरणयोगदरादष्टमूतत

यीः साष्टाङ्गं प्रणमवत महरिृष्ठिरठे लुवठत्िा ।
प्रत्यासननं विवतिवतिदं प्ररवतिद्धानरु ागं
तस्योत्सङ्गे लठु वत धरणर रेणि ु क्रच्छलेन ॥ २६ ॥
O One with eight forms! That devotee out of devotion, after worshipping Your feet,
falls to the ground with his eight limbs touching the earth (sashtanga), rolls, [and] salutes You,
for him the lordship of the earth is very close. The earth moves in the guise of the circle of dust
particles on that devotee’s thighs. (26)

त्िामवु द्दश्य वत्रनयन जनो यीः प्रदरिं ददावत

ज्योवतज्िधलादवलतवतवमरं द्योवततानतवनधकेतम् ।
तस्मै मायारजवनविलसद्गाढमोहानधकार-
च्छे दप्रौढं त्िमवि वदशवस ज्ञानमात्मप्रकाशम् ॥ २७ ॥
O One with three eyes! That devotee who, for You, offers a lamp that burns to cut down
the darkness, illuminating the inner abode, to him, You grant the knowledge, that is the
complete illumination of the Self by the annihilation of the deep delusion and darkness sporting
in the night of ignorance. (27)

वित्रैमाधलारवितकुसुमैधधज ू धटे िूजवयत्िा

यीः स्तौवत त्िां जयजय महादेिदेिेवत िािा ।
सोऽप्यारोहन् हर ति िरु ं मौवलबद्धाञ्जलरनां
शक्रादरनां स्तुवतविर्यतां त्ित्प्रसादात् प्रयावत ॥ २८ ॥
O One with matted hair! That devotee who, creates a variety of garlands of flowers, and
worshiping You, praises You with the words “Victory! Victory! Mahadeva”, O Hara! He too
ascends Your abode, to Indra and the celestial beings with folded hands above their heads and
singing [his] praises, by Your Grace. (28)

भस्मस्नानं ििुवर् वशरसा स्िधधनु रिाररभारं

शानतां मूवतं कलयवस करे कामधक ु ं युक्मेतत् ।
अप्यनयेर्ां कवतियिुरस्िावमनां वित्रभूता-
श्चष्टा दृष्ट्िा वत्रभिु नितेीः वकं महेशस्य न स्यीःु ॥ २९ ॥
On [Your] body, [You] appear bathed in sacred ashes, on [Your] head [You] hold the
waters of the river, [You] present a peaceful form, appropriately holding in [Your] hand a bow.
Seeing the surprising efforts of [even] kings of small kingdoms, are not these expected of the
Lord of the three worlds, Mahesha!

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 ॥ हलायुधस्तोत्रम् ॥
Without the decree of Ishwara even a blade of grass does not move, thus the deeds of
all from Vishnu are controlled by Ishwara’s will alone. (29)

त्िामारा्य वत्रदशितयो भुञ्जते राज्यलक्ष्मीं

वभिाभक ु ् त्िं तदवि ि महादेिशब्धदैकिाच्यीः ।
नैरावशषयं िरद िरमैश्वयधकोवटप्रवतष्ठं
तच्िेदवस्त त्िवय वकमिरैीः फल्गुवभीः श्रविलासैीः ॥ ३० ॥
O Grantor of boons! Worshipping You, the celestial Devas enjoy the lordship over
domains. But You live off alms, even then, You are the only one with the epithet Mahadeva.
Therefore, equanimity and supreme lordship in You, that are present in trivial displays of
wealth by others is futile. (30)

अवस्थग्रवनथीः वितिृ नभिं भस्मभूर्ाङ्गरागीः

प्ररवतीः प्रेतैस्ति सहिराीः फे रि: कोऽत्र दोर्ीः ।
यस्यैश्वयं िरमिदिीं प्राप्य विश्ानतमच्ु िै-
रतस्य ग्रािा कनकमथिा सिधमेतत्समानम् ॥ ३१ ॥
Your garland of bones, adorned all over the body by the attractive besmear of ashes
from the cremation ground, loved by ghosts, jackals for Your companions, where is the fault
here? He Whose lordship having attained the supreme state, is established on high, for Him,
stone or gold or all of this (world) is the same. (31)

आिासस्ते वितृिनमहीं क्रीडनं यानमुिा

वभिािात्रं हर नरवशरीःखिधरं नैर् दोर्ीः ।
आरादरयवस्त्रनयन भित्यल्िसस्ं थो वह लोके
वनस्त्रैगण्ु ये िवथ वििरतां को विवधीः को वनर्ेधीः ॥ ३२ ॥
O Hara! Your place of residence is the cremation ground, [You] sport on the Bull as
[Your] vehicle, [Your] alms bowl is a human skull, none of these are faults. O One with three
eyes! In the present time, only [he] with low intellect is famous in the world. Those who walk
beyond the realm [of the qualities], on the path of the three qualities of nature, what rule or
prohibition can be there? (32)

प्रेतािासीः शयनमशनं भैिमाशाश्च िासीः

खट्िाङ्गं ि ्िजमुिवहतं त्िवस्थ नेिथ्यमङ्गे ।
यद्यप्येिं तदवि भगिननरश्वरत्यस्य नाम्नो
वनीःसामानयस्त्िमवस विर्यो नािरीः कविदवस्त ॥ ३३ ॥
Your place of rest is the cremation ground (where ghosts reside), Your food are the
alms received, the directions [Your] clothing, Your flag is the trident with the skull tied to it,
9
 ॥ हलायुधस्तोत्रम् ॥
on [Your] body marked as ornaments are bones. Even though thus, yet O Lord! The [one] with
the extraordinary name Ishwara (Supreme Lord) is You. There is nothing else that can be
attributed to it (Ishwara name). (33)

दारूद्याने विजिरिधिू प्लिो रेतसागनौ

होमीः सन्यानटनवमवत ते िेवष्टत नैि दुष्टम् ।
वमथ्याज्ञानोिहतमनसा मागधमल्ु लङ्घ्य दूरं
ये वनषक्रानतावस्त्रनयन न तान् लोकिादा स्िशृ वनत ॥ ३४ ॥
O One with three eyes! Destroying the piety of the tender wives of the sages in the
forest Daruka, offering oblations of [Your] seed in the fire, dancing at twilight – these Your
deeds are not defects at all. For those who have crossed far beyond the path [of world] with the
senses flooded by ignorance, these worldly criticisms do not matter. (34)

देिा सित दधवत ििर्ु ा भूर्णं हेमरत्नं

गुञ्जामात्र कनकमवि ते नावस्त कणत करे िा ।
मागाधतरत स्फुरवत सहजं यस्य सौनदयधमङ्गे
तस्याहायतवषितरजनिननादरीः स्याद्गुणेर्ु ॥ ३५ ॥
All gods wear on their bodies, ornaments of gold and precious gems, [but] not even a
gunja (unit of measurement 125 mg) of gold is on Your ears or hands or other limbs. The reason
why ethereal inherent beauty shines forth in His body, for Him Whom the external adornments
are [but] extraneous. (35)

त्िं ब्रह्मावदवत्रदशगरुु वभीः िवू जतीः स्िाथधहेतो-

ररत्याम्नायो न खलु भिता प्रावथधतीः कवश्चदनयीः ।
इच्छामात्रात्स्ियमिु नयनत्यग्रतो यस्य भािा-
स्तस्यािेिा कथवमह भिेदरश्वरस्येतरेर्ु ॥ ३६ ॥
The Vedas state that You are venerated by Brahma and the other gods, for their own
interests. Who other than You can be prayed to? [For Him] Who brings [to Himself] any desired
[object], by mere thought, Himself, why should He expect anything from others? (36)

खण्डश्चनद्रीः वशरवस िरशीःु खण्डमेिायध ु ं ते

वभिािात्रं द्रुवहणवशरीः खण्डमेकं किालम् ।
खण्डप्रायस्ति िररकरो यद्यिरत्थ तथावि
त्िं सितर्ां स्मृवतमिु गतीः सिधसम्िण ू धहेतुीः ॥ ३७ ॥
You wear a fragment of the moon on your head; Your weapon, the axe is a fragment
too. Your begging bowl is one fragment of Brahma's skull. Though You are surrounded by

10
 ॥ हलायुधस्तोत्रम् ॥
[these] fragments, even so, You are present in everyone’s memory as the cause of all
completeness. (37)

िृथ्िरिरठे कृतिदमद स्िच्छमाकाशवलङ्गं

तारािुषिैीः वशरवस रविताभ्यिधनं िनद्रिूड ।
इत्थभं ािादिवहतवधयो ये भिनतं भजनते
ते लरयनते त्िवय जलवनधौ वनम्नगानावमि औघाीः ॥ ३८ ॥
O One with the Moon ornament! Those devotees, absorbed in contemplation, who
worship You [with] feet placed on the pedestal of this earth, the sky (ether element) itself as
the linga, with the stars as flowers on the head, those devotees merge into You, like rivers flow
into the ocean. (38)

िाराणस्यां स्फुरवत यवददं देिदेि विमुक्े

शैिं ज्योवतीः सकलभिु नालोकनादशधभतू म् ।
कृत्िा तवस्मनप्रमहवस िदे िेत्रसंनयासयोगं
त्िय्येकत्िं व्रजवत िरुु र्स्तेजसरि प्रदरिीः ॥ ३९ ॥
O God of gods! That which shines as the beacon of Shaivam, like a mirror reflecting
all the worlds, [is] the sacred place of Avimukta, in Varanasi. Leaving his mortal coil in that
radiant place [of the nature of Shiva], like a lamp unto light, a man attains oneness with You.

As per the Puranas, one who leaves his body at the sacred place of Avimukta in
Varanasi, he attains Shiva-Sayujya or Union with Shiva. (39)

यत्प्रत्यिं सकलभिु नाश्चयधभतू ं विभावत

ज्योवतवलधङ्गं कनककविलं श्रवगरौ व्योवम्न वदव्यम् ।
तत्िश्यनत: वशि सक ु ृ वतनीः कृत्तसस
ं ारबनधा-
स्त्ित्कारुण्यावच्िरगणिदप्रावप्भाजो भिवनत ॥ ४० ॥
O Shiva! That jyotirlinga (linga of light) which shines in the sky, as the visible wonder
of all the [14] worlds, the divine, golden and tawny hued, Srisailam, seeing that, the blessed,
who have cut off the bonds of the world, by Your grace, become eligible to attain the
everlasting, foremost position among Your attendants (Gana-s). (40)

िािाधरश हुतिहतनु शवक्िावण भिनत

ये ्यायवनत वत्रनयन तमस्तेजसा वनदधहनतम् ।
गङ्गास्रोतीःसदृशविलसद्गद्यिद्यप्रिाहैीः
सद्यस्तेर्ां प्रसरवत मुखाद्भारतर नात्र वित्रम् ॥ ४१ ॥

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 ॥ हलायुधस्तोत्रम् ॥
O One with three eyes! Those who meditate on You - the Lord of speech, of the form
of fire, bearer of the Shakti, their ignorance is burnt away by light. Like the source of Ganga,
from their mouth, with the flow of poetry and prose compositions rich in figures of speech,
Saraswati (Goddess of Speech) springs forth effortlessly. This is no surprise! (41)

भास्िज्ज्योवतवकरणमरुणं दविणेऽवक्ष्ण वस्थतत्िा

ये िरिनते िुरुर्मवु दतं र्ख्यातमावदत्यमूवतधम् ।
ते सिधत्राप्रवतहतदृशीः सयू धियधनतलोकं
िश्यनत्यग्रे करतललुठत्कनदुकस्िष्टरूिम् ॥ ४२ ॥
Those who behold Rudra (Purusha), hailed by the Vedas as the form of Aditya, radiant
with rays of reddish hue, present in the Sun’s orb (the right eye of the Lord), they see before
them, with unobstructed vision, all the worlds up to the Sun, like a ball rolling on the palm.
(42)
ये ्यायवनत स्िहृवद विमलवित्तमात्मैकरूिं
विश्वादशं प्रसरदवभतो भभ
ू धिु स्िवस्त्रलोकम् ।
इत्थं गत्यागवतिररियात्ते तिैि प्रसादात्
सिधज्ञत्िकलविकरणशरलयनतो भजनते ॥ ४३ ॥
Those who meditate in their own hearts with pure consciousness on the one form of the
Self that encompasses the universe and expands all around the three worlds—Earth, Celestial
World, Heaven, they, through familiarity with the cycles of birth and death, by Your grace
alone, endowed with omniscience and omnipotence, worship you. (43)

ये त्िा शम्भो हृदयकुहराम्भोरुहाभ्यनतरस्थं

ज्ञानज्योवतस्तदुिवधिशाद्व्ररवहशूकाग्रसूक्ष्मम् ।
उिरिनते दृढतरलया (यास्ते) तेऽप्यिु ावधप्रणाल्या
त्िय्येकत्िं नभवस कलशाकाशिवननविधशवनत ॥ ४४ ॥
O Shambhu, those who perceive the light of knowledge residing within the lotus of the
heart's cave—subtle as the tip of a rice grain husk due to its limiting adjunct—with firm
absorption, they too, through the channel of those limiting adjuncts, enter into oneness with
You, like the space within a jar merging into the vast sky. (44)

अविधविधद्युत्प्रभृवतवभरलमागधविश्ामहेतोीः
ये गच्छवनत वत्रनयन सदा देियानेन के वित् ।
भ्ु त्िा भोगाननिु मरसान् स्िेच्छया ब्रह्मलोके
ते तस्यानते िनु रवि वशि त्िनमयत्िं भजनते ॥ ४५ ॥

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 ॥ हलायुधस्तोत्रम् ॥
O One with three eyes! O Shiva! Those who proceed by the paths of the gods (fire, Sun
– bright half and northern sojourn, lightening, beings other than men) for the purpose of rest
on the path of gods, having enjoyed incomparable pleasures at will in Brahma's world, at the
end of that world, they too again attain union with You along with Brahma. (45)

यत्राननदीः स्फुरवत िरमज्योवतरालोकजनमा

भुज्यनते ि स्ियमिु नताीः यत्र वदव्याीः सुभोगाीः ।
यत्रािवृ त्तनध भिवत िनु ीः िञ्िमा्िप्रवसद्धं
तिैरागयिदमवि वशि प्राप्यते त्ित्प्रसादात् ॥ ४६ ॥
Where bliss shines forth, born from the vision of the Supreme; where divine, excellent
pleasures are self-presented and enjoyed; where there is no return, known as the fifth path (to
the world of Brahma), that state of ultimate dispassion is also, O Shiva! attained by your grace.
(46)
त्िय्यात्मानं वनवहतमवखलैस्त्िद्गुणै संप्रयक्
ु ं
स्िच्छादशत मखु वमि विरिेतसा वनश्चलेन ।
ये िश्यवनत वत्रनयन मनोिावञ्छताथधप्रसवू त
स्तेर्ामाविभधिवत सुवधयामेि धमधसमावधीः ॥ ४७ ॥
Those who with a consciousness vested firmly [in You] for a long time, see You in
themselves, by adopting all Your qualities (like renunciation, knowledge, bearing of skulls),
like the face [reflected] in a clear mirror. O One with three eyes! Their material desires appear
[effortlessly], for which reason alone, only the learned get a vision of their true self. (47)

ज्ञानज्योवतीः सकलजगतां यत् प्रकाशस्िरूिं

त्िाम् आत्मानं िररहृतगुणस्िशधम् ईशानम् ईढे ।
यत्रैकवस्मननिवहतवधया योगदृवष्टवस्थतानां
स्िच्छादशत प्रवतफवलतिविश्वमेतविभावत ॥ ४८ ॥
That which is of the form of radiance, the light of knowledge for the entire universe,
that You that Self, without qualities, Lord, I worship. With consciousness in deep
contemplation on that One [without a second], for those established in yogic vision, this
universe shines like a reflection in a clear mirror. (48)

भूत भूतं स्मरणविर्य भावि िास्त्यनतकाले

सूक्ष्मं म्येिणवमह तयोिधतधमानं िलनते ।
यवस्मन् सौर्ख्यं वकयदमतयो येन मत्ता मनषु याीः
यषु मत्सेिा भिभय्िवं सनीं नावद्रयनते ॥ ४९ ॥

13
 ॥ हलायुधस्तोत्रम् ॥
The past is an object of memory, momentary is the present and the end of life. Life is
primarily three moments – birth, existence and death. The subtle present moment that exists
here between those two (past and future) is fleeting. In this how much happiness can the
ignorant find, by which people are deluded! They do not respect service to You, which destroys
the fear of worldly existence. (49)

ज्ञानं न स्यात् ्िविदवि वकल ज्ञेयसंबनधशूनयं

ज्ञेयसत्तामवि न लभते ज्ञानबाह्य कदावित् ।
इत्यनयोनयग्रवथतमभ ु योव्याधिकं यत् स्िरूिं
तत्ते प्राहुीः प्रकृवतिुरुर्स्याधधनाररश्वरत्िम् ॥ ५० ॥
No knowledge can ever exist bereft of relationship with that which is to be known. That
which is to be known is never found outside the realm of knowledge. This way, both
(knowledge and knowable) which have a pervasive (not pervaded) nature, mutually bound, that
nature of Prakriti-Purusha (matter-spirit) is known as Your state of Ardhanarishvara. (50)

यत् प्रत्यिं न भिवत नण ृ ावमवनद्रयाणामशक्े ीः

यत्सबं नधग्रहणविरहाननानमु ेयं कदावित् ।
शब्धदादरनामवि न विर्यं िािरोिस्िरूिं
ज्ञानज्योवतयधवदह िरमं तत्त्िम्यात्ममूतत ॥ ५१ ॥
That which can neither be directly perceived by men due to the incapacity of the senses,
nor ever be inferred due to the absence of a grasp of a relationship, nor can be an object of
[other means of knowledge] testimony (comparison etc) and the like due to its self-perceptible
nature, that light of knowledge O embodiment of the Spirit! is You. (51)

त्िामात्मानं िरद िरमाननदबोधस्िरूिं

ये बुद््यनते विगवलतजगद्भेदमायाप्रिञ्िम् ।
रागत्यागात् वस्तवमतमनसो देि जरिनत एि
भ्रश्यनमायावनगलवनवबडग्रनथयस्ते विमक्ु ाीः ॥ ५२ ॥
O grantor of boons! Those who have realised You - the destroyed multitude worlds of
the illusory universe, of the nature of supreme bliss and knowledge - as the Self, they by non-
attachment, with a steady mind, O Deva! lead their life, this way having severed the tight fetters
of illusion, [and] are liberated. (52)

िाघ्यं यत्तत् कृिणमनसा सप्लोकावधित्यं

या मृगयनते तरलमवतवभीः वसद्धयश्चावणमाद्याीः ।
एतत् सिं मदनदहन त्ित्िदप्रावप्भाजां
तत्त्िज्ञानामृतरसजुर्ां योवगनामनतरायीः ॥ ५३ ॥
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 ॥ हलायुधस्तोत्रम् ॥
O Destroyer of Desire! With a desirous mind, [there are] those who seek the lordship
over the seven worlds [and] that, which is lauded by [those] with a fickle mind [eight] siddhi-
s starting with becoming as small as an atom. All these sought are obstacles for yogi-s who
relish the nectar of true knowledge and are destined to attain Your state. (53)

आशा िास शयनमिनर ब्रह्मियध ि दरघध

मौन दण्ड ग्रहणमशन वभिया भस्म शौिम् ।
िैरागय ि वत्रनयन भित्तत्त्िबोधाविहरन
मूलादेि ह्यल
ु िलिनं सिधमेतविभावत ॥ ५४ ॥
With only the directions for clothing, bed as the earth, practising complete abstinence,
uttering only truth or complete silence, holding a staff, eating only what is procured by alms,
besmeared with sacred ash for purification, thus living as a renunciate O One with three eyes!
If without the knowledge of Your essence, they live thus, its like grass cut from the root
(useless). (54)

वस्थत्िा कालं विरतरमवि ब्रह्मशक्रावदलोके

कमधच्छे दात् िुनरवि ततीः स्यादिश्यं वनिातीः ।
एकं वनत्यं िदमिु नता ्लेशकमोवमधदूरं
शैियोगात् िरमसल ु भं ज्ञानयोगेन िसुं ाम् ॥ ५५ ॥
Even after residing for a very long time in the worlds of Brahma, Indra, and others,
[one] must inevitably fall again upon the exhaustion of karma. The one, eternal, free of
afflictions arising out of deeds – the state of Shiva, men attain easily from the yoga of actions
(related to Shiva aimed at attaining union with Him), through the yoga of knowledge. (55)

शक्रादरनां क्रतुफलजर्ु ां यत्सुखं नाकलोके

तत् कीटादेनधरकवनलयस्यावि तुल्यं विभावत ।
येनैकानते न भिवत सख ु ं कस्यविननावि दुीःखं
िनिग्रस्तं वत्रभिु नवमदं त्िं तु तस्माविमक्
ु ीः ॥ ५६ ॥
The happiness in enjoying the fruits of sacrifices among Indra and others in heaven,
that happiness, appears like worms dwelling in hell. The reason, there is no definite happiness
nor sorrow, for a man, is because of the duality [of happiness and sorrow]. These three worlds
are in the grasp of duality, You alone are beyond it (this duality). (56)

बनधच्छे दावदह तनभ ु तृ ा यत्त्िया साकमै्या

सा िेनमुवक्ीः वशि वकमनयायातु यिानधकूिम् ।
त्िं मे स्िामर भिदनि ु रीः शिध यत् सिधदाह
तवद्ध िाघ्य स्ििवतिदिर काम्यनते न भृत्या ॥ ५७ ॥
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 ॥ हलायुधस्तोत्रम् ॥
O Shiva! Severing worldly bonds, embodied beings, that attain oneness with You, is
that called liberation or a pit of darkness? You are my Lord, I am but your servitor, O Sharva!
That which is famously said that is alone praiseworthy. Servitors do not desire the position of
their masters. (57)

िातोद्धूतस्फुटकमवलनरित्रतोयोिमाने
को विश्वासं व्रजवत ििले जवनमनो जरवितेऽवस्मन् ।
कानतस्त्ररणां वप्रयसहिरैवनधभधरावलङ्वगतं मे
िेतीः शम्भो स्िविवत न यथा त्ित्प्रसादं कुरुषि ॥ ५८ ॥
O Shambhu! Just as water on the blossomed lotus is shaken off by the wind, so too, the
trust of those who place rely on this fickle life. In the ardent embraces of charming women
along with the loving friends (sense organs), bestow Your grace such that [my mind] is not in
slumber. (58)

त्िननेत्रावगनव्यवतकरमय प्राक्न िुषििाि

स्मत्ृ िा ननू व्यिवसतमवतीः िैरवनयाधतनाय ।
यत् ससक्ं ति िरणयोीः देि सेिानुरागात्
तनमे िेतीः प्रहरवत शरैस््यि तद्रि यत्नात् ॥ ५९ ॥
He Cupid (Manmatha), destroyed by the fire from Your eye, remembering that [he]
once held a bow of flowers, is of firm resolve to prolong [his] grudge. So, for this reason, my
mind engrossed out of love to serve Your feet, is struck by his arrows. O One with three eyes!
Protect [my mind] from [these] efforts of his (Manmatha’s). (59)

वभिािात्रं मृगजमवजनं जरणधकौिरनमेकं

कनथा रथ्यावनिवततजरज्जरणधलेशैश्च लघ्िर ।
एतािानमे हर िररकरस्त्ित्प्रसादेन वनत्यं
भूयाद्भूयस्ति िरणयोभधयू सर भवक्रेका ॥ ६० ॥
A begging bowl, a deerskin, an old loincloth and a small patchwork bag sewn with old
threads fallen on roads, O Hara! these, my worldly possessions, may they be eternal [and]
auspicious by Your grace, let devotion at Your feet be abundant! (60)

देिस्तिद्भिवत भगिन् भगधसगधस्य सारं

तस्मात् ििू ं महवदवत िदं प्रोक्मत्ु कर्धमाह ।
माहात्म्यं ते स्मरहर महादेिनाम्नैि लोके
दूरारूढं िरद वकमहं स्तोत्रमनयत्करोवम ॥ ६१ ॥

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 ॥ हलायुधस्तोत्रम् ॥
O Lord, the essence of the seed of creation and the universe are in You, the word “Deva”
directly denotes You just as the word ‘tat’. From this, the prefix “maha” spoken before “deva”,
in essence means superior. O destroyer of Cupid! Your greatness in this universe, by the very
name “Mahadeva” is the loftiest. O grantor of boons! What other hymn can I compose? (61)

यत्र ्िविद्भितु देिमनषु यवतयधग-्

योनौ स्िकमधिररिाकिशात्प्रसूवतीः ।
तत्र वस्थतस्य मम बालमृगाङ्कमौले
त्ित्िादभवक्रिलास्तु भित्प्रसादात् ॥ ६२ ॥
O One with the young crescent moon! Due to the fruition of our own actions (karma),
wherever birth happens [be it] in the wombs of gods, humans and animals, in such a state, by
Your grace, let my devotion at Your lotus feet be firm. (62)

ति िरणसरोजे दत्तमेकं प्रसूनं

फलवत जलवधिेलािेवष्टता भूतधात्ररम् ।
प्रवतवदिससियाध भक्कौतूहलानां
फलवमदवमवत शम्भो श्यते के न िक्ुम् ॥ ६३ ॥
O Shambhu! offering a single flower at your lotus feet yields the fruit of [possessing]
the earth encircled by ocean shores. For devotees who eagerly worship You daily, who can
describe the [magnitude of] the fruit? (63)

कालेन नरतीः सिोऽवि िुनराितधते जनीः ।

महाकालेन नरतस्य नािृवत्तविधद्यते िनु ीः ॥ ६४ ॥
O Shambhu! offering a single flower at your lotus feet yields the fruit of [possessing]
the earth encircled by ocean shores. For devotees who eagerly worship You daily, who can
describe the [magnitude of] the fruit? (64)

अप्येकािरजवल्ितैरवि वशशोीः प्ररवतगरू ु णा भिे-

त्तस्मानमििनमलरमसमवि स्यात् तुवष्टहेतुस्ति ।
श्ानतस्त्िद्गुणकीतधनात् वकमवि यत् िुण्यमयोिावजधतं
तेन स्याद् भिनानतरेऽवि वगररश त्िय्येि भवक्मधम ॥ ६५ ॥
Even the babbling of a child becomes pleasing to the parents due to love. Even so, may
my impure words too, be a cause of Your pleasure. Thinking thus, tired of this cycle of worldly
existence, whatever little merit I have earned from singing your qualities, may it ensure that
even in another birth, my devotion in You stays. (65)

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 ॥ हलायुधस्तोत्रम् ॥

॥ हयायुधस्तोत्र सिण
ू ाध ॥
॥ शुभमस्तु ॥

English translation by: Vyomashiva

For comments and corrections: [email protected]

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