स्तवराज
यन्त्रोपारोपितकोशांशः[सम्पाद्यताम्]
Monier-Williams[सम्पाद्यताम्]
 पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
स्तवराज/ स्तव--राज m. " chief of hymns " , a partic. mystical prayer or incantation (also as N. of wk. )
Purana Encyclopedia[सम्पाद्यताम्]
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पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
Stavarāja : m.: Name (?) of a collection of names (nāmasaṁhāram 13. 17. 1; nāmasamuddeśam 13. 17. 12, 11) of Śiva 13. 17. 21; these are one thousand and eight names of Śarva 13. 17. 29; the names are listed in 13. 17. 30-150.
A. Original composer and transmission: Originally Brahmā sang the Stava (yat purā lokakṛj jagau) 13. 16. 66; yad uktaṁ padmayoninā 13. 17. 12) and himself preserved the Stava of Bhagavān (Śiva) (stavam etaṁ bhagavato brahmā svayam adhārayat) 13. 17. 164; 13. 17. 154; 13. 17. 5; 13. 16. 66; from him it went successively to Śakra (Indra) and others 13. 17. 164-168; one of the receivers in this line was Taṇḍi who obtained it in the abode of Brahman after he had performed severe austerities 13. 17. 165; he handed it over to Śukra Bhārgava 13. 16. 66; 13. 16. 75 (?); at the end of the line of transmission stood Mārkaṇḍeya who taught it to Upamanyu when the latter had observed certain rules (mārkaṇḍeyān mayā prāptaṁ niyamena janārdana 13. 17. 169) and Upamanyu gave it to Janārdana (Kṛṣṇa) 13. 17. 168169; 13. 17. 1, 5-6; since, in bygone days, it was once taught by Taṇḍi it also came to be looked upon as composed by Taṇḍi; moreover Taṇḍi had brought it down from heaven to this world (yasmāt taṇḍiḥ purā prāha tena taṇḍikṛto 'bhavat/svargāc caivātra bhūlokaṁ taṇḍinā hy avatāritaḥ//) 13. 17. 22; 13. 16. 66. 75; 13. 17. 3; the Stavarāja was brought down (to this world) from the Brahmaloka 13. 17. 21, 4; Upamanyu is also said to have received it directly from Taṇḍi (taṇḍir ākhyātavān mama/nāmāni) 13. 16. 73, 72.
B. Activity of Upamanyu: Pitāmaha (Brahmadeva) had mentioned ten thousand names of Sarva (Śiva) in the Vedas and one thousand names of Śarva (Śiva) in the Śāstras (daśa nāmasahasrāṇi vedeṣv āha pitāmahaḥ/śarvasya śāstreṣu tathā daśa nāmaśatāni vai//) 13. 16. 74; 13. 17. 13; Upamanyu made an abridgement (in the form of Stavarāja) out of the ten thousand names as one churns ghṛta from curds (nāmnāṁ kaṁcit samuddeśaṁ vakṣye hy avyaktayoninaḥ…daśa nāmasakasrāṇi yāny āha prapitāmahaḥ/tāni nirmathya manasā dadhno ghṛtam ivoddhṛtam) 13. 17. 11, 13. (for other similes cf. 13. 17. 14); Upamanyu gave to Kṛṣṇa this form of the stava, which constituted Mahādeva's (Śiva's) carita, having fewer words (and syllables) and being concise in meaning (kiṁ tu devasya mahataḥ saṁkṣiptārthapadākṣaram/ śaktitaś caritaṁ vakṣye) 13. 17. 9; this abridged form looked upon as the essence of the original (tathaitat sāram uddhṛtam) 13. 17. 14.
C. Its name: After its composition Brahmā destined it to be the king of all the divine stavas; since then it came to be known as Stavarāja of Īśvara (sarvastavānāṁ divyānāṁ rājatve samakalpayat//tadāprabhṛti caivāyam īśvarasya mahātmanaḥ/stavarājeti vīkhyātaḥ) 13. 17. 20-21.
D. Description: The best of all stavas (stavānām uttamaṁ stavam) 13. 17. 19, 23; famous (viśruta) 13. 17. 169; excellent (pravara) 13. 17. 4; of the first rank (prathama) 13. 17. 4; associated with the four vedas (caturvedasamanvita) 13. 17. 15; means of purifying (pāvana) 13. 17. 15; (pavitra) 13. 17. 19; destroyer of all sins (sarvapāpāmāpaha) 13. 17. 15; (sarvapāpapraṇāśana) 13. 17. 23; killer of demons (rakṣoghna) 13. 17. 15; auspicious (maṅgala) 13. 17. 19; holy (śubha) 13. 17. 4; the best among auspicious (sarvamaṅgalamaṅgalya) 13. 17. 23; holy (puṇya) 13. 17. 19; most beneficial (kalyāṇam uttamam) 13. 17. 19; leading to heaven (svargya) 13. 17. 4, 169; giving calmness of mind (śāntida) 13. 17. 15; conferring health (ārogya), long life (āyuṣya), wealth (dhanya) and strength (balya) 13. 17. 169; conferring welfare (pauṣṭika) 13. 17. 15; beneficial to all beings (sarvabhūtahita) 13. 17. 4; looked upon as the highest brahman (paramaṁ brahma) 13. 17. 154; 13. 16. 66, as eternal brahman (brahma sanātanam) 13. 17. 6.
E. Importance: This Stavarāja is equal to meditation, practice of Yoga, the best thing to meditate on; it deserves to be recited; it is itself knowledge and the highest secret; if one knows it even at the end of one's life one can attain the highest state after life (idaṁ dhyānam idaṁ yogam idaṁ dhyeyam anuttamam/ idaṁ japyam idaṁ jñānaṁ rahasyam idam uttamam/idaṁ jñātvāntakāte 'pi gacched dhi paramāṁ gatim//) 13. 17. 18; this great, eternal secret was proclaimed by Brahman himself (yat tad rahasyaṁ paramaṁ brabmaproktaṁ sanātanam) 13. 17. 5.
F. Who may receive the Stavarāja: It may be taught to one who is devoted (to god), to one who has faith, and one who believes in god; but it should not be taught to a nonbeliever who is lack of faith in the bodily form and who has not controlled his self (idaṁ bhaktāya dātavyaṁ śraddadhānāstikāya ca/nāśraddadhānarūpāya nāstikāyājitāmane) 13. 17. 16 (Unknown commentator: vedabodhitaphalāvaśyaṁbhāvaniścayaḥ śraddhā/vedāḥ pramāṇam iti jñānavān āstikaḥ/uktaviparīto nāstikaḥ Cr. Ed. 17(2). 1062. on 13. 17. 6); it should not be taught to one who scorns god Pinākin (Śiva); such a person goes to hell with his ancestors and descendants 13. 17. 17; it should be learnt with due effort and then be preserved by one who has controlled his mind (prayatnenādhigantavyaṁ dhāryaṁ ca prayatātmanā) 13. 17. 15.
G. Rewards obtained: By listening to the name of Śarva listed in the Stavarāja one obtains all desires 13. 17. 29; by reciting this Stava the sage Kṛṣṇadvaipāyana obtained all his desires while he was practising austerities on mount Meru for a son; he therefore advised Yudhiṣṭhira to recite the stava so that he would also obtain all his desires by the grace of Maheśvara 13. 18. 1-3; by praising Śiva with the names in this stava one obtains one's Self (prāpnoty ātmānam ātmanā) 13. 17. 153; god Mahādeva is pleased by the recitation of his names and he establishes his devotees in himself (bhaktānukampī bhagavān ātmasaṁsthān karoti tān) 13. 17. 155; by its recitation a person who is cleansed of his sins becomes devoted to Bhava (Śiva) which (devotion) leads him to attain the highest perfection (jantor viśuddhapāpasya bhave bhaktiḥ prajāyate/… tasyaiva ca prasādena bhaktir utpadyate nṛṇām/yayā yāti parāṁ siddhim) 13. 17. 158, 160; the demons, the Yakṣas, the Rākṣasas, the Piśācas, the Yātudhānas, the Guhyakas and the snakes do not put obstacle in the way (of one who recites this stava) 13. 17. 170; he who observing rules of purity and celibacy, with controlled senseorgans, recites this stava for one year without a break in application obtains the fruit of performing an Aśvamedha sacrifice (yaḥ paṭheta śucir bhūtvā brahmacārī jitendriyaḥ/abhagnayogo varṣaṁ tu so' śvamedhaphalaṁ labhet//) 13. 17. 171; by praising god Mahādeva with the names (in this Stava) Jāmadagnya, who was afflicted by the sin of killing his father and the Brāhmaṇas (? pitṛvipravadhenāham ārtaḥ;) 13. 18. 10 (Nī. on Bom. Ed. 13. 18. 12: pitṛtulyā viprāḥ ‘jyeṣṭho bhrātā pituḥ samaḥ’ iti smṛter jyeṣṭhā bhrātaras teṣāṁ vadhena), was freed of the sin; in addition the god gave him an axe and divine missiles and made him invincible; god of death would not overpower Jāmadagnya and he would be famous 13. 18. 9-12 (pāpaṁ na bhavitā te 'dya ajeyaś ca bhaviṣyasi/na te prabhavitā mṛtyur yaśasvī ca bhaviṣyasi// 12).
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Mahabharata Cultural Index[सम्पाद्यताम्]
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पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
Stavarāja : m.: Name (?) of a collection of names (nāmasaṁhāram 13. 17. 1; nāmasamuddeśam 13. 17. 12, 11) of Śiva 13. 17. 21; these are one thousand and eight names of Śarva 13. 17. 29; the names are listed in 13. 17. 30-150.
A. Original composer and transmission: Originally Brahmā sang the Stava (yat purā lokakṛj jagau) 13. 16. 66; yad uktaṁ padmayoninā 13. 17. 12) and himself preserved the Stava of Bhagavān (Śiva) (stavam etaṁ bhagavato brahmā svayam adhārayat) 13. 17. 164; 13. 17. 154; 13. 17. 5; 13. 16. 66; from him it went successively to Śakra (Indra) and others 13. 17. 164-168; one of the receivers in this line was Taṇḍi who obtained it in the abode of Brahman after he had performed severe austerities 13. 17. 165; he handed it over to Śukra Bhārgava 13. 16. 66; 13. 16. 75 (?); at the end of the line of transmission stood Mārkaṇḍeya who taught it to Upamanyu when the latter had observed certain rules (mārkaṇḍeyān mayā prāptaṁ niyamena janārdana 13. 17. 169) and Upamanyu gave it to Janārdana (Kṛṣṇa) 13. 17. 168169; 13. 17. 1, 5-6; since, in bygone days, it was once taught by Taṇḍi it also came to be looked upon as composed by Taṇḍi; moreover Taṇḍi had brought it down from heaven to this world (yasmāt taṇḍiḥ purā prāha tena taṇḍikṛto 'bhavat/svargāc caivātra bhūlokaṁ taṇḍinā hy avatāritaḥ//) 13. 17. 22; 13. 16. 66. 75; 13. 17. 3; the Stavarāja was brought down (to this world) from the Brahmaloka 13. 17. 21, 4; Upamanyu is also said to have received it directly from Taṇḍi (taṇḍir ākhyātavān mama/nāmāni) 13. 16. 73, 72.
B. Activity of Upamanyu: Pitāmaha (Brahmadeva) had mentioned ten thousand names of Sarva (Śiva) in the Vedas and one thousand names of Śarva (Śiva) in the Śāstras (daśa nāmasahasrāṇi vedeṣv āha pitāmahaḥ/śarvasya śāstreṣu tathā daśa nāmaśatāni vai//) 13. 16. 74; 13. 17. 13; Upamanyu made an abridgement (in the form of Stavarāja) out of the ten thousand names as one churns ghṛta from curds (nāmnāṁ kaṁcit samuddeśaṁ vakṣye hy avyaktayoninaḥ…daśa nāmasakasrāṇi yāny āha prapitāmahaḥ/tāni nirmathya manasā dadhno ghṛtam ivoddhṛtam) 13. 17. 11, 13. (for other similes cf. 13. 17. 14); Upamanyu gave to Kṛṣṇa this form of the stava, which constituted Mahādeva's (Śiva's) carita, having fewer words (and syllables) and being concise in meaning (kiṁ tu devasya mahataḥ saṁkṣiptārthapadākṣaram/ śaktitaś caritaṁ vakṣye) 13. 17. 9; this abridged form looked upon as the essence of the original (tathaitat sāram uddhṛtam) 13. 17. 14.
C. Its name: After its composition Brahmā destined it to be the king of all the divine stavas; since then it came to be known as Stavarāja of Īśvara (sarvastavānāṁ divyānāṁ rājatve samakalpayat//tadāprabhṛti caivāyam īśvarasya mahātmanaḥ/stavarājeti vīkhyātaḥ) 13. 17. 20-21.
D. Description: The best of all stavas (stavānām uttamaṁ stavam) 13. 17. 19, 23; famous (viśruta) 13. 17. 169; excellent (pravara) 13. 17. 4; of the first rank (prathama) 13. 17. 4; associated with the four vedas (caturvedasamanvita) 13. 17. 15; means of purifying (pāvana) 13. 17. 15; (pavitra) 13. 17. 19; destroyer of all sins (sarvapāpāmāpaha) 13. 17. 15; (sarvapāpapraṇāśana) 13. 17. 23; killer of demons (rakṣoghna) 13. 17. 15; auspicious (maṅgala) 13. 17. 19; holy (śubha) 13. 17. 4; the best among auspicious (sarvamaṅgalamaṅgalya) 13. 17. 23; holy (puṇya) 13. 17. 19; most beneficial (kalyāṇam uttamam) 13. 17. 19; leading to heaven (svargya) 13. 17. 4, 169; giving calmness of mind (śāntida) 13. 17. 15; conferring health (ārogya), long life (āyuṣya), wealth (dhanya) and strength (balya) 13. 17. 169; conferring welfare (pauṣṭika) 13. 17. 15; beneficial to all beings (sarvabhūtahita) 13. 17. 4; looked upon as the highest brahman (paramaṁ brahma) 13. 17. 154; 13. 16. 66, as eternal brahman (brahma sanātanam) 13. 17. 6.
E. Importance: This Stavarāja is equal to meditation, practice of Yoga, the best thing to meditate on; it deserves to be recited; it is itself knowledge and the highest secret; if one knows it even at the end of one's life one can attain the highest state after life (idaṁ dhyānam idaṁ yogam idaṁ dhyeyam anuttamam/ idaṁ japyam idaṁ jñānaṁ rahasyam idam uttamam/idaṁ jñātvāntakāte 'pi gacched dhi paramāṁ gatim//) 13. 17. 18; this great, eternal secret was proclaimed by Brahman himself (yat tad rahasyaṁ paramaṁ brabmaproktaṁ sanātanam) 13. 17. 5.
F. Who may receive the Stavarāja: It may be taught to one who is devoted (to god), to one who has faith, and one who believes in god; but it should not be taught to a nonbeliever who is lack of faith in the bodily form and who has not controlled his self (idaṁ bhaktāya dātavyaṁ śraddadhānāstikāya ca/nāśraddadhānarūpāya nāstikāyājitāmane) 13. 17. 16 (Unknown commentator: vedabodhitaphalāvaśyaṁbhāvaniścayaḥ śraddhā/vedāḥ pramāṇam iti jñānavān āstikaḥ/uktaviparīto nāstikaḥ Cr. Ed. 17(2). 1062. on 13. 17. 6); it should not be taught to one who scorns god Pinākin (Śiva); such a person goes to hell with his ancestors and descendants 13. 17. 17; it should be learnt with due effort and then be preserved by one who has controlled his mind (prayatnenādhigantavyaṁ dhāryaṁ ca prayatātmanā) 13. 17. 15.
G. Rewards obtained: By listening to the name of Śarva listed in the Stavarāja one obtains all desires 13. 17. 29; by reciting this Stava the sage Kṛṣṇadvaipāyana obtained all his desires while he was practising austerities on mount Meru for a son; he therefore advised Yudhiṣṭhira to recite the stava so that he would also obtain all his desires by the grace of Maheśvara 13. 18. 1-3; by praising Śiva with the names in this stava one obtains one's Self (prāpnoty ātmānam ātmanā) 13. 17. 153; god Mahādeva is pleased by the recitation of his names and he establishes his devotees in himself (bhaktānukampī bhagavān ātmasaṁsthān karoti tān) 13. 17. 155; by its recitation a person who is cleansed of his sins becomes devoted to Bhava (Śiva) which (devotion) leads him to attain the highest perfection (jantor viśuddhapāpasya bhave bhaktiḥ prajāyate/… tasyaiva ca prasādena bhaktir utpadyate nṛṇām/yayā yāti parāṁ siddhim) 13. 17. 158, 160; the demons, the Yakṣas, the Rākṣasas, the Piśācas, the Yātudhānas, the Guhyakas and the snakes do not put obstacle in the way (of one who recites this stava) 13. 17. 170; he who observing rules of purity and celibacy, with controlled senseorgans, recites this stava for one year without a break in application obtains the fruit of performing an Aśvamedha sacrifice (yaḥ paṭheta śucir bhūtvā brahmacārī jitendriyaḥ/abhagnayogo varṣaṁ tu so' śvamedhaphalaṁ labhet//) 13. 17. 171; by praising god Mahādeva with the names (in this Stava) Jāmadagnya, who was afflicted by the sin of killing his father and the Brāhmaṇas (? pitṛvipravadhenāham ārtaḥ;) 13. 18. 10 (Nī. on Bom. Ed. 13. 18. 12: pitṛtulyā viprāḥ ‘jyeṣṭho bhrātā pituḥ samaḥ’ iti smṛter jyeṣṭhā bhrātaras teṣāṁ vadhena), was freed of the sin; in addition the god gave him an axe and divine missiles and made him invincible; god of death would not overpower Jāmadagnya and he would be famous 13. 18. 9-12 (pāpaṁ na bhavitā te 'dya ajeyaś ca bhaviṣyasi/na te prabhavitā mṛtyur yaśasvī ca bhaviṣyasi// 12).
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