Shiva Ashtottara Shatanama Stotram
शिवाष्टोत्तरशतनामस्तोत्रम्
What is the Shiva Ashtottara Shatanama Stotram?
Shiva Ashtottara Shatanama It is a Sanskrit hymn that gathers 108 traditional names of Shiva into thirteen anushtubh shlokas rather than a plain Om-name-namah list. Devotees recite it during abhishekam, on Mondays, during Pradosham, and on Mahashivratri to call on Shiva's many forms, from Pinaki the bowman to Parameshvara the supreme lord.
The Shiva Ashtottara Shatanama Stotram is one of the shorter, verse-form namavalis of Shiva, built for chanting rather than for calling out one name at a time during archana. Its thirteen shlokas move through Shiva as ascetic, warrior, mountain-dweller, cosmic teacher and destroyer of sorrow, closing with a line that simply declares these hundred and eight names belong to Shri Shambhu Deva. Below you can read the full Sanskrit text in Roman transliteration and Devanagari, verse-by-verse meanings, and a short guide to chanting it at home.
Shiva Ashtottara Shatanama Stotram Lyrics
Each card below is one shloka of the stotram, with the Sanskrit in Roman transliteration first and Devanagari beneath it. Tap a card to read what the names in that verse mean.
Shivo Maheshvarah Shambhuh Pinaki Shashishekharah
Vamadevo Virupakshah Kapardi Nilalohitah
शिवो महेश्वरश्शम्भुः पिनाकी शशिशेखरः
वामदेवो विरूपाक्षः कपर्दी नीललोहितः
Meaning
The stotram opens with Shiva's most basic titles: Shiva the auspicious one, Maheshvara the great lord, and Shambhu the source of bliss. He carries the Pinaka bow and wears the crescent moon on his head, and is called Vamadeva, Virupaksha for his unusual three eyes, and Kapardi for his matted locks, with a throat marked blue-red as Nilalohita.
Shankarah Shulapanishcha Khatvangi Vishnuvallabhah
Shipivishto Ambikanathah Shrikantho Bhaktavatsalah
शङ्करश्शूलपाणिश्च खट्वाङ्गी विष्णुवल्लभः
शिपिविष्टोऽम्बिकानाथः श्रीकण्ठो भक्तवत्सलः
Meaning
Shankara, the one who brings good fortune, holds a trident as Shulapani and carries the ascetic's khatvanga staff. He is called dear to Vishnu as Vishnuvallabha, radiant in form as Shipivishta, husband of Ambika as Ambikanatha, glorious-throated as Shrikantha, and fond of his devotees as Bhaktavatsala.
Bhavah Sharvastrilokeshah Shitikanthah Shivapriyah
Ugrah Kapali Kamarih Andhakasurasudanah
भवश्शर्वस्त्रिलोकेशः शितिकण्ठः शिवाप्रियः
उग्रः कपाली कामारिरन्धकासुरसूदनः
Meaning
Bhava, existence itself, and Sharva, the archer who ends suffering, rule the three worlds as Trilokesha. His throat is marked blue as Shitikantha, and he loves auspiciousness as Shivapriya. Fierce as Ugra and skull-bearing as Kapali, this verse also names him as the opponent of desire, Kamari, and the slayer of the demon Andhaka.
Gangadharo Lalatakshah Kalakalah Kripanidhih
Bhimah Parashuhastashcha Mrigapanirjatadharah
गङ्गाधरो ललाटाक्षः कालकालः कृपानिधिः
भीमः परशुहस्तश्च मृगपाणिर्जटाधरः
Meaning
Gangadhara carries the river Ganga in his hair, and Lalataksha bears a third eye on his forehead. As Kalakala he stands beyond time, and as Kripanidhi he is described as a limitless well of compassion. Bhima names his formidable presence, shown here holding an axe as Parashuhasta and a deer as Mrigapani, with hair bound in matted locks as Jatadhara.
Kailasavasi Kavachi Kathorastripurantakah
Vrishanko Vrishabharudho Bhasmoddhulitavigrahah
कैलासवासी कवची कठोरस्त्रिपुरान्तकः
वृषाङ्को वृषभारूढो भस्मोद्धूलितविग्रहः
Meaning
Kailasavasi is the dweller of Mount Kailasa, protected as Kavachi and unyielding as Kathora. Tripurantaka recalls how he brought down the three demon cities, while Vrishanko and Vrishabharudho describe the bull on his banner and his mount, Nandi. Bhasmoddhulitavigraha names the sacred ash that covers his body.
Samapriyah Svaramayastrayimurtiranishvarah
Sarvajnah Paramatma Cha Somasuryagnilochanah
सामप्रियस्स्वरमयस्त्रयीमूर्तिरनीश्वरः
सर्वज्ञः परमात्मा च सोमसूर्याग्निलोचनः
Meaning
Samapriya is fond of the Sama chants, and Svaramaya is musical sound itself. Trayimurti describes him as the living form of the three Vedas, and Anishvara means there is no one above him. Sarvajna knows all things, Paramatma is the supreme self within every being, and Somasuryagnilochana names the sun, moon and fire as his three eyes.
Havir Yajnamayah Somah Panchavaktrah Sadashivah
Vishveshvaro Virabhadro Gananathah Prajapatih
हविर्यज्ञमयस्सोमः पञ्चवक्त्रस्सदाशिवः
विश्वेश्वरो वीरभद्रो गणनाथः प्रजापतिः
Meaning
Havih is the oblation offered in sacrifice, Yajnamaya is the substance of that sacrifice, and Soma names the sacred offering itself. Panchavaktra describes his five faces, and Sadashiva his unbroken auspiciousness. Vishveshvara rules the whole universe, Virabhadra is his fierce warrior form, Gananatha leads his attendant Ganas, and Prajapati presides over creation.
Hiranyareta Durdharsho Girisho Girishonaghah
Bhujangabhushano Bhargo Giridhanva Giripriyah
हिरण्यरेता दुर्धर्षो गिरीशो गिरिशोऽनघः
भुजङ्गभूषणो भर्गो गिरिधन्वा गिरिप्रियः
Meaning
Hiranyareta points to his golden radiance, and Durdharsha to his unconquerable strength. He is named Girisha twice here in slightly different forms, both meaning lord of the mountain, and Anagha, the one free of fault. Serpents adorn him as Bhujangabhushana, sin falls away before him as Bharga, and as Giridhanva and Giripriya he wields a bow shaped from the mountain and holds the peaks dear.
Krittivasah Puraratirbhagavan Pramathadhipah
Mrityunjayah Sukshmatanurjagadvyapi Jagadguruh
कृत्तिवासाः पुराराति र्भगवान् प्रमथाधिपः
मृत्युञ्जयस्सूक्ष्मतनुर्जगद्व्यापी जगद्गुरुः
Meaning
Krittivasa is clad in an animal hide, and Purarati recalls his victory over the three demon cities. Bhagavan, the divine lord, is also Pramathadhipa, ruler of his attendant spirits. Mrityunjaya conquers death itself, Sukshmatanu is subtle beyond ordinary form, and as Jagadvyapi and Jagadguru he pervades and instructs the entire universe.
Vyomakesho Mahasenajanakashcharuvikramah
Rudro Bhutapatih Sthanurahirbhudhnyo Digambarah
व्योमकेशो महासेनजनकश्चारुविक्रमः
रुद्रो भूतपतिः स्थाणुरहिर्भुध्न्यो दिगम्बरः
Meaning
Vyomakesha wears the sky itself as his hair, and Mahasenajanaka honors him as father of Mahasena, the war-god Kartikeya, moving with the grace of Charuvikrama. Rudra names his fierce aspect and Bhutapati his lordship over all beings, alongside Sthanu the unmoving pillar, Ahirbhudhnya the serpent of the deep, and Digambara, who wears the directions themselves as a garment.
Ashtamurtiranekatma Sattvikah Shuddhavigrahah
Shashvatah Khandaparashurajah Pashavimochakah
अष्टमूर्तिरनेकात्मा सात्त्विकश्शुद्धविग्रहः
शाश्वतः खण्डपरशुरजः पाशविमोचकः
Meaning
Ashtamurti describes his eight cosmic forms, from the elements to the sun and moon, while Anekatma names him as present in countless selves at once. Sattvika and Shuddhavigraha speak to his pure, unstained nature, Shashvata calls him eternal, Khandaparashu recalls the broken axe of his legend, and Pashavimochaka names him as the one who frees souls from bondage.
Mridah Pashupatirdevo Mahadevo Avyayo Harih
Pushadantabhidavyagro Dakshadhvaraharo Harah
मृडः पशुपतिर्देवो महादेवोऽव्ययो हरिः
पूषदन्तभिदव्यग्रो दक्षाध्वरहरो हरः
Meaning
Mrida is the gracious one, and Pashupati is lord of all living beings. Deva and Mahadeva, the great god, appear alongside Avyaya, the imperishable, and Hari. Pushadantabhid recalls how he broke the teeth of the god Pusha during Daksha's ill-fated sacrifice, Dakshadhvarahara names that same disruption, and Hara marks him as the remover of sorrow.
Bhaganetrabhidavyaktah Sahasrakshah Sahasrapat
Apavargaprado Anantah Tarakah Parameshvarah
भगनेत्रभिदव्यक्तः सहस्राक्षस्सहस्रपात्
अपवर्गप्रदोऽनन्तस्तारकः परमेश्वरः
Meaning
Bhaganetrabhid recalls how he took the eyes of the god Bhaga at that same sacrifice, and Sahasraksha and Sahasrapat picture him as thousand-eyed and thousand-footed, present everywhere at once. Apavargaprada grants liberation, Ananta is without end, Taraka carries devotees across the ocean of rebirth, and Parameshvara closes the list as the supreme lord over all.
Closing
Evam Shri Shambhudevasya Namnam Ashtottaram Shatam
एवं श्री शम्भुदेवस्य नाम्नामष्टोत्तरं शतम्
Meaning
The stotram ends with a simple declaration rather than a benefits verse: these one hundred and eight names belong to Shri Shambhu Deva. It is the traditional close of the recitation, marking that the full set of 108 names has now been recited.
Meaning and Structure of the Stotram
Unlike a plain namavali, where each of the 108 names is read out separately for archana with a flower or bilva leaf, the Shiva Ashtottara Shatanama Stotram folds the same 108 names into thirteen anushtubh shlokas meant to be chanted as continuous verse. Reading through them in order moves through Shiva’s full range: the ascetic on Kailasa wrapped in ash and matted hair, the warrior who destroyed the three cities and disrupted Daksha’s sacrifice, the cosmic teacher who pervades the universe as Jagadguru, and finally Parameshvara, the supreme lord who grants liberation.
Because the names are woven into verse rather than listed one by one, the stotram reads more like a hymn of praise than a ritual checklist, which is why it is often chanted from memory during daily worship, while a plain namavali is better suited to archana where each name needs its own pause for an offering.
When to Chant the Shiva Ashtottara Shatanama Stotram
- – Bathe and sit facing east or north in a clean, quiet space, ideally in front of a Shivling or an image of Shiva.
- – Light a lamp and incense, and keep water, bilva leaves or flowers nearby if you plan to offer them.
- – Begin with Om Namah Shivaya three times to settle the mind before starting the stotram.
- – Recite the thirteen shlokas slowly and clearly, following the transliteration or Devanagari text above.
- – If performing abhishekam, you can pause after each shloka to pour a little water or milk over the Shivling.
- – Close with the final declaration verse, then sit quietly for a minute before ending with a personal prayer.
- – Chanting from memory over time is common, but reading along with the text is equally acceptable, especially when starting out.
Benefits of Chanting This Stotram
These are the traditional reasons devotees give for reciting the Shiva Ashtottara Shatanama Stotram regularly, rather than clinical or medical claims.
- : Traditionally recited to invoke Shiva's protection and grace over the household
- : Gives the mind a structured focus point during meditation or puja, since each shloka carries its own set of names to reflect on
- : Introduces the many facets of Shiva's iconography and stories, from Gangadhara to Tripurantaka, in a single short recitation
- : Often chosen as a shorter daily alternative to the much longer Shiva Sahasranama, when time for puja is limited
- : Commonly included in Rudrabhishekam for the well-being of family members
- : Helps devotees become familiar with the Shiva Purana's names and epithets over repeated recitation
- : Provides a compact text for group chanting on Mondays and Mahashivratri, since thirteen shlokas are easy to complete together
Origin and Tradition
The Shiva Ashtottara Shatanama Stotram belongs to the wider family of ashtottara-shata namavalis, the 108-name hymns composed for most major deities in Hindu worship. It is commonly attributed to the Shiva Purana tradition and appears, in largely the same thirteen-shloka form, across Shaiva worship manuals and stotra collections used for daily puja and abhishekam.
It should not be confused with the much longer Shiva Sahasranama Stotram, which lists a thousand names of Shiva and is drawn from different Puranic sources such as the Mahabharata and the Linga Purana. The Ashtottara version is shorter by design, meant for quick, regular recitation rather than the extended chanting sessions associated with the Sahasranama.
Frequently Asked Questions
Is this the same as Shiva Sahasranama?
No. The Sahasranama lists one thousand names of Shiva across a much longer text, while this Ashtottara Shatanama Stotram covers 108 names in just thirteen shlokas. They come from different textual traditions and are used differently in worship.
How many verses does the stotram contain?
The 108 names are arranged across thirteen anushtubh shlokas, followed by a short closing line that declares the recitation of all 108 names complete.
Which text is this stotram from?
It is traditionally associated with the Shiva Purana and is widely reproduced in Shaiva worship manuals and stotra collections used for daily puja.
Can anyone chant this stotram, or is it restricted?
It is generally open to any sincere devotee of Shiva. No special initiation is required, though it is customary to bathe and sit in a clean space before reciting any Sanskrit stotram.
What is the best time to chant it?
Early morning after bathing, or during evening Pradosham hours, are the most common times. It is also widely chanted on Mondays and throughout Mahashivratri.
Does chanting this stotram replace a full abhishekam?
No. It is usually recited alongside or during abhishekam and other puja rituals, not as a replacement for them.
What does the name 'Ashtottara Shatanama' mean?
Ashta means eight, uttara means more or beyond, and shata means hundred, so ashtottara-shata literally means one hundred and eight. Namastotram simply means a hymn of names.
Are there different versions of this text in different regions?
The core Sanskrit verses and the set of 108 names are consistent across sources, though transliteration spelling can vary slightly between regional scripts and websites.
॥ ॐ नमः शिवाय ॥