Śrīmad-Bhāgavatam 12.10.17
नम: शिवाय शान्ताय सत्त्वाय प्रमृडाय च ।
रजोजुषेऽथ घोराय नमस्तुभ्यं तमोजुषे ॥ १७ ॥
namaḥ śivāya śāntāya
[namah shivaaya shaantaaya]
sattvāya pramṛḍāya ca
[sattvaaya pramridaaya cha]
rajo-juṣe ’tha ghorāya
[rajo-jushe ’tha ghoraaya]
namas tubhyaṁ tamo-juṣe
[namas tubhyam tamo-jushe]
Word-for-word
namaḥ
—
obeisances
śivāya
—
to the all-auspicious
śāntāya
—
peaceful
sattvāya
—
the personification of material goodness
pramṛḍāya
—
the giver of pleasure
ca
—
and
rajaḥ-juṣe
—
to him who is in contact with the mode of passion
atha
—
also
ghorāya
—
terrible
namaḥ
—
obeisances
tubhyam
—
to you
tamaḥ-juṣe
—
who associates with the mode of ignorance.
Blended reading (Sanskrit + English inline)
namaḥ śivāya śāntāya
namaḥ
obeisances
śivāya
to the all-auspicious
śāntāya
peaceful
sattvāya pramṛḍāya ca
sattvāya
the personification of material goodness
pramṛḍāya
the giver of pleasure
ca
and
rajo-juṣe ’tha ghorāya
rajaḥ-juṣe
to him who is in contact with the mode of passion
atha
also
ghorāya
terrible
namas tubhyaṁ tamo-juṣe
namaḥ
obeisances
tubhyam
to you
tamaḥ-juṣe
who associates with the mode of ignorance.
Again and again I offer my obeisances unto you, O all-auspicious transcendental personality. As the lord of goodness you give pleasure, in contact with the mode of passion you appear most fearful, and you also associate with the mode of ignorance.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Again and again I offer my obeisances unto you, most auspicious, peaceful, the lord of goodness, giver of pleasure, shelter of the mode of passion, most fearful, and the shelter of the mode of ignorance.
Related lectures
Personal Guidance
Markandeya offers repeated obeisances to Siva — lord of goodness who gives pleasure, in contact with passion is destructive, in ignorance is unconscious. One Lord moves through every mode with consistent purpose.
Reflection Questions
- Do I recognize the Lord even in modes I dislike — including the dissolving and the dim?
- Where does my devotion stop being able to follow?
My note
Source: vedabase.io