Rudrashtakam

Overview

An eight-verse hymn to Shiva composed by Goswami Tulsidas, appearing in the Uttara Kanda of the Ramcharitmanas. Tradition holds that Tulsidas composed it in Kashi as an offering of devotion to Shiva. The hymn moves from the abstract to the intimate: it opens by describing Shiva as the formless, attributeless ground of Brahman beyond time and speech, then turns to his iconic physical form — the Ganga in his matted locks, the crescent moon on his brow, the serpent at his throat, the trident in hand — and closes with verses of surrender, admitting the devotee knows no yoga, japa, or puja, and asking only for grace. A ninth verse (phalashruti) closes the hymn, promising Shambhu's favor to whoever recites it with devotion.

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Verse 1

नमामीशमीशान निर्वाणरूपं विभुं व्यापकं ब्रह्मवेदस्वरूपम् । निजं निर्गुणं निर्विकल्पं निरीहं चिदाकाशमाकाशवासं भजेऽहम् ॥१॥

నమామీశమీశాన నిర్వాణరూపం విభుం వ్యాపకం బ్రహ్మవేదస్వరూపమ్ । నిజం నిర్గుణం నిర్వికల్పం నిరీహం చిదాకాశమాకాశవాసం భజేఽహమ్ ॥౧॥

ನಮಾಮೀಶಮೀಶಾನ ನಿರ್ವಾಣರೂಪಂ ವಿಭುಂ ವ್ಯಾಪಕಂ ಬ್ರಹ್ಮವೇದಸ್ವರೂಪಮ್ । ನಿಜಂ ನಿರ್ಗುಣಂ ನಿರ್ವಿಕಲ್ಪಂ ನಿರೀಹಂ ಚಿದಾಕಾಶಮಾಕಾಶವಾಸಂ ಭಜೇಽಹಮ್ ॥೧॥

Namamisham ishana nirvana rupam, vibhum vyapakam brahma-veda-svarupam. Nijam nirgunam nirvikalpam niriham, chidakasham-akasha-vasam bhaje-aham.

Meaning: I bow to Ishana, whose form represents the highest liberation — all-pervading yet manifest, embodying the essence of Brahman found in the Vedas. I worship Him who abides in His own Self, beyond the three gunas, beyond change, free of any restless movement, dwelling in the sky of pure consciousness.

Note: The opening verse deliberately holds two truths together — Shiva as vibhu (all-pervading, formless) and as a worshippable form. This paradox of the formless taking form runs through the whole hymn.

Verse 2

निराकारमोङ्करमूलं तुरीयं गिराज्ञानगोतीतमीशं गिरीशम् । करालं महाकालकालं कृपालं गुणागारसंसारपारं नतोऽहम् ॥२॥

నిరాకారమోఙ్కరమూలం తురీయం గిరాజ్ఞానగోతీతమీశం గిరీశమ్ । కరాలం మహాకాలకాలం కృపాలం గుణాగారసంసారపారం నతోఽహమ్ ॥౨॥

ನಿರಾಕಾರಮೋಙ್ಕರಮೂಲಂ ತುರೀಯಂ ಗಿರಾಜ್ಞಾನಗೋತೀತಮೀಶಂ ಗಿರೀಶಮ್ । ಕರಾಲಂ ಮಹಾಕಾಲಕಾಲಂ ಕೃಪಾಲಂ ಗುಣಾಗಾರಸಂಸಾರಪಾರಂ ನತೋಽಹಮ್ ॥೨॥

Nirakaram-onkara-mulam turiyam, gira-jnana-go-atitam-isham girisham. Karalam mahakala-kalam kripalam, gunagara-samsara-param nato-aham.

Meaning: I bow to Him who is formless, the very root from which the sacred Om arises, who abides in Turiya, the fourth state beyond waking, dream, and deep sleep — the Lord who is beyond what speech can express and the senses can perceive, Girisha, Lord of the mountains. In his terrible form as Mahakala he can overpower time itself, yet he is full of compassion. I bow to Him who helps souls cross this samsara, this dwelling place built of the gunas.

Note: Turiya, the "fourth state" of consciousness in Vedantic thought, situates Shiva beyond ordinary experience entirely — not just formless, but prior to the very framework of waking, dreaming, and sleep.

Verse 3

तुषाराद्रिसंकाशगौरं गभिरं मनोभूतकोटिप्रभाश्री शरीरम् । स्फुरन्मौलिकल्लोलिनी चारुगङ्गा लसद्भालबालेन्दु कण्ठे भुजङ्गा ॥३॥

తుషారాద్రిసంకాశగౌరం గభిరం మనోభూతకోటిప్రభాశ్రీ శరీరమ్ । స్ఫురన్మౌలికల్లోలినీ చారుగఙ్గా లసద్భాలబాలేన్దు కణ్ఠే భుజఙ్గా ॥౩॥

ತುಷಾರಾದ್ರಿಸಂಕಾಶಗೌರಂ ಗಭಿರಂ ಮನೋಭೂತಕೋಟಿಪ್ರಭಾಶ್ರೀ ಶರೀರಮ್ । ಸ್ಫುರನ್ಮೌಲಿಕಲ್ಲೋಲಿನೀ ಚಾರುಗಙ್ಗಾ ಲಸದ್ಭಾಲಬಾಲೇನ್ದು ಕಣ್ಠೇ ಭುಜಙ್ಗಾ ॥೩॥

Tushara-adri-sankasha-gauram gabhiram, mano-bhuta-koti-prabha-shri shariram. Sphuran-mauli-kallolini charu-ganga, lasad-bhala-balendu kanthe bhujanga.

Meaning: I bow to Him who shines white as a snow-clad mountain, whose being is deep and profound, whose auspicious body radiates a splendor of millions of rays of the mind. Over his head the beautiful Ganga surges and throbs; on his forehead the newly-risen moon shines; around his neck serpents coil as ornaments.

Note: The hymn shifts here from the abstract, formless Shiva of verses 1–2 to his vivid iconographic form — snow-white body, the Ganga in his hair, the crescent moon, the serpent — the imagery most familiar to devotees.

Verse 4

चलत्कुण्डलं भ्रूसुनेत्रं विशालं प्रसन्नाननं नीलकण्ठं दयालम् । मृगाधीशचर्माम्बरं मुण्डमालं प्रियं शङ्करं सर्वनाथं भजामि ॥४॥

చలత్కుణ్డలం భ్రూసునేత్రం విశాలం ప్రసన్నాననం నీలకణ్ఠం దయాలమ్ । మృగాధీశచర్మామ్బరం ముణ్డమాలం ప్రియం శఙ్కరం సర్వనాథం భజామి ॥౪॥

ಚಲತ್ಕುಣ್ಡಲಂ ಭ್ರೂಸುನೇತ್ರಂ ವಿಶಾಲಂ ಪ್ರಸನ್ನಾನನಂ ನೀಲಕಣ್ಠಂ ದಯಾಲಮ್ । ಮೃಗಾಧೀಶಚರ್ಮಾಮ್ಬರಂ ಮುಣ್ಡಮಾಲಂ ಪ್ರಿಯಂ ಶಙ್ಕರಂ ಸರ್ವನಾಥಂ ಭಜಾಮಿ ॥೪॥

Chalat-kundalam bhru-sunetram vishalam, prasanna-ananam nila-kantham dayalam. Mriga-adhisha-charma-ambaram munda-malam, priyam shankaram sarva-natham bhajami.

Meaning: I worship Him whose earrings sway near his beautiful face with fine brows and large eyes, whose countenance beams with joy and grace, whose throat is blue, and who is deeply compassionate. He is clothed in the skin of the lord of animals and wears a garland of skulls — the beloved Shankara, Lord of all, whom I worship.

Note: Nilakantha ("blue-throated") recalls the story of Shiva drinking the halahala poison churned from the ocean to save creation, holding it in his throat rather than letting it harm the world — a recurring image of Shiva absorbing what threatens others.

Verse 5

प्रचण्डं प्रकृष्टं प्रगल्भं परेशं अखण्डं अजं भानुकोटिप्रकाशं । त्र्यःशूलनिर्मूलनं शूलपाणिं भजेऽहं भवानीपतिं भावगम्यम् ॥५॥

ప్రచణ్డం ప్రకృష్టం ప్రగల్భం పరేశం అఖణ్డం అజం భానుకోటిప్రకాశం । త్ర్యఃశూలనిర్మూలనం శూలపాణిం భజేఽహం భవానీపతిం భావగమ్యమ్ ॥౫॥

ಪ್ರಚಣ್ಡಂ ಪ್ರಕೃಷ್ಟಂ ಪ್ರಗಲ್ಭಂ ಪರೇಶಂ ಅಖಣ್ಡಂ ಅಜಂ ಭಾನುಕೋಟಿಪ್ರಕಾಶಂ । ತ್ರ್ಯಃಶೂಲನಿರ್ಮೂಲನಂ ಶೂಲಪಾಣಿಂ ಭಜೇಽಹಂ ಭವಾನೀಪತಿಂ ಭಾವಗಮ್ಯಮ್ ॥೫॥

Prachandam prakrishtam pragalbham paresham, akhandam ajam bhanu-koti-prakasham. Tryah-shula-nirmulanam shula-panim, bhaje-aham bhavani-patim bhava-gamyam.

Meaning: I worship Him who is fierce, eminent, supremely bold, the highest Lord — whole and unborn, shining with the brilliance of millions of suns. He holds the trident whose three points uproot the bondage of the three gunas. I worship the consort of Bhavani, who can be reached only through devotion.

Note: The trident's three points are read here as uprooting the three gunas (sattva, rajas, tamas) that bind the soul to worldly existence — turning a weapon of destruction into a symbol of liberation.

Verse 6

कलातीतकल्याण कल्पान्तकारी सदा सज्जनानन्ददाता पुरारी । चिदानन्दसंदोह मोहापहारी प्रसीद प्रसीद प्रभो मन्मथारी ॥६॥

కలాతీతకల్యాణ కల్పాన్తకారీ సదా సజ్జనానన్దదాతా పురారీ । చిదానన్దసందోహ మోహాపహారీ ప్రసీద ప్రసీద ప్రభో మన్మథారీ ॥౬॥

ಕಲಾತೀತಕಲ್ಯಾಣ ಕಲ್ಪಾನ್ತಕಾರೀ ಸದಾ ಸಜ್ಜನಾನನ್ದದಾತಾ ಪುರಾರೀ । ಚಿದಾನನ್ದಸಂದೋಹ ಮೋಹಾಪಹಾರೀ ಪ್ರಸೀದ ಪ್ರಸೀದ ಪ್ರಭೋ ಮನ್ಮಥಾರೀ ॥೬॥

Kala-atita-kalyana kalpa-anta-kari, sada sajjana-ananda-data pura-ari. Chid-ananda-samdoha moha-apahari, prasida prasida prabho manmatha-ari.

Meaning: Whose auspicious nature is beyond the gross elements, who brings the end of a cosmic cycle, who always gives joy to the wise, and who is the destroyer of the Tripurasuras. Taking away delusion, he immerses the soul in the fullness of consciousness and bliss. Be gracious, be gracious, O Lord, destroyer of Manmatha (the god of desire).

Note: This verse's repeated plea — "prasida prasida" (be gracious, be gracious) — marks the hymn's turn from description to direct supplication, a shift that continues through the final three verses.

Verse 7

न यावद् उमानाथपादारविन्दं भजन्तीह लोके परे वा नराणाम् । न तावत्सुखं शान्ति सन्तापनाशं प्रसीद प्रभो सर्वभूताधिवासं ॥७॥

న యావద్ ఉమానాథపాదారవిన్దం భజన్తీహ లోకే పరే వా నరాణామ్ । న తావత్సుఖం శాన్తి సన్తాపనాశం ప్రసీద ప్రభో సర్వభూతాధివాసం ॥౭॥

ನ ಯಾವದ್ ಉಮಾನಾಥಪಾದಾರವಿನ್ದಂ ಭಜನ್ತೀಹ ಲೋಕೇ ಪರೇ ವಾ ನರಾಣಾಮ್ । ನ ತಾವತ್ಸುಖಂ ಶಾನ್ತಿ ಸನ್ತಾಪನಾಶಂ ಪ್ರಸೀದ ಪ್ರಭೋ ಸರ್ವಭೂತಾಧಿವಾಸಂ ॥೭॥

Na yavad uma-natha-pada-aravindam, bhajanti-iha loke pare va naranam. Na tavat-sukham shanti santapa-nasham, prasida prabho sarva-bhuta-adhi-vasam.

Meaning: As long as people do not worship the lotus feet of the Lord of Uma, whether in this world or the next, so long will they not find joy, peace, or an end to their sorrows. Therefore, O Lord who dwells within all beings, be gracious.

Note: The verse states a simple, almost mathematical condition — no peace without surrender at Shiva's feet — before the plea for grace, tying the hymn's philosophy back to lived urgency.

Verse 8

न जानामि योगं जपं नैव पूजां नतोऽहं सदा सर्वदा शम्भुतुभ्यम् । जराजन्मदुःखौघ तातप्यमानं प्रभो पाहि आपन्नमामीश शंभो ॥८॥

న జానామి యోగం జపం నైవ పూజాం నతోఽహం సదా సర్వదా శమ్భుతుభ్యమ్ । జరాజన్మదుఃఖౌఘ తాతప్యమానం ప్రభో పాహి ఆపన్నమామీశ శంభో ॥౮॥

ನ ಜಾನಾಮಿ ಯೋಗಂ ಜಪಂ ನೈವ ಪೂಜಾಂ ನತೋಽಹಂ ಸದಾ ಸರ್ವದಾ ಶಮ್ಭುತುಭ್ಯಮ್ । ಜರಾಜನ್ಮದುಃಖೌಘ ತಾತಪ್ಯಮಾನಂ ಪ್ರಭೋ ಪಾಹಿ ಆಪನ್ನಮಾಮೀಶ ಶಂಭೋ ॥೮॥

Na janami yogam japam naiva pujam, nato-aham sada sarvada shambhu-tubhyam. Jara-janma-duhkhau-agha tatapyamanam, prabho pahi apannam-am-isha shambho.

Meaning: I know no yoga, no japa, no puja — I only ever bow to you always, Shambhu. Protect me, who am afflicted by the sorrows of old age and birth, and by sins. Protect me, O Lord Shambhu, protect this one who has fallen at your feet.

Note: The closing verse strips away all ritual competence and lands on plain surrender — a fitting resolution for a hymn that began by describing Shiva as beyond anything speech or ritual can reach in the first place.

Phalashruti (Fruits of Recitation)

रुद्राष्टकमिदं प्रोक्तं विप्रेण हरतोषये ये पठन्ति नरा भक्त्या तेषां शम्भुः प्रसीदति ॥९॥

రుద్రాష్టకమిదం ప్రోక్తం విప్రేణ హరతోషయే యే పఠన్తి నరా భక్త్యా తేషాం శమ్భుః ప్రసీదతి ॥౯॥

ರುದ್ರಾಷ್ಟಕಮಿದಂ ಪ್ರೋಕ್ತಂ ವಿಪ್ರೇಣ ಹರತೋಷಯೇ ಯೇ ಪಠನ್ತಿ ನರಾ ಭಕ್ತ್ಯಾ ತೇಷಾಂ ಶಮ್ಭುಃ ಪ್ರಸೀದತಿ ॥೯॥

Rudrashtakam-idam proktam viprena hara-toshaye, ye pathanti nara bhaktya tesham shambhuh prasidati.

Meaning: This Rudrashtaka was composed by the wise one to please Hara. Whoever recites it with devotion, upon them Shambhu bestows his grace.

Note: The closing verse frames the entire hymn as a practical offering — its purpose isn't just philosophical contemplation but a direct means of inviting Shiva's grace through devoted recitation.

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Structure at a glance: eight verses moving from Shiva's formless, transcendent nature (v1–2) → his iconic physical form (v3–4) → his cosmic power (v5–6) → surrender and plea for grace (v7–8) → phalashruti (v9), closing attribution to Tulsidas.