Complete Guide to Parameshwara Stuti Stotram
Introduction to Parameshwara Stuti Stotram
Parameshwara Stuti Stotram is an exalted hymn of praise dedicated to the Supreme Lord (Parameshwara = Supreme Controller/God). This profound composition glorifies the infinite attributes of the divine being — his omnipotence, omniscience, and omnipresence — while expressing the devotee's complete surrender and devotion to the highest reality.
Spiritual Significance of Parameshwara Stuti Stotram
The term Parameshwara signifies the ultimate supreme deity beyond all manifestations. This stuti (hymn of praise) represents the highest form of devotional expression, where the devotee attempts to comprehend and praise the incomprehensible glory of the Supreme Being. Regular recitation elevates consciousness and deepens one's connection with the divine.
Parameshwara Stuti Stotram Lyrics
॥ परमेश्वर स्तुति स्तोत्रम् ॥
त्वमेकः शुद्धोऽसि त्वयि निगमबाह्या मलमयं
प्रपञ्चं पश्यन्ति भ्रमपरवशाः पापनिरताः।
बहिस्तेभ्यः कृत्वा स्वपदशरणं मानय विभो
गजेन्द्रे दृष्टं ते शरणद वदान्यं स्वपददम्॥1॥
न सृष्टेस्ते हानिर्यदि हि कृपयातोऽवसि च मां
त्वयानेके गुप्ता व्यसनमिति तेऽस्ति श्रुतिपथे।
अतो मामुद्धर्तुं घटय मयि दृष्टि सुविमलां
न रिक्तां मे याच्ञां स्वजनरत कर्तुं भव हरे॥2॥
कदाहं भो स्वामिन्नियतमनसा त्वां हृदि
भजन्नभद्रे संसारे ह्यनवरतदुःखेऽतिविरसः।
लभेयं तां शान्तिं परममुनिभिर्या ह्यधिगता
दयां कृत्वा मे त्वं वितर परशान्तिं भवहर॥3॥
विधाता चेद्विश्वं सृजति सृजतां मे शुभकृतिं
विधुश्चेत्पाता मावतु जनिमृतेर्दुःखजलधेः।
हरः संहर्ता संहरतु मम शोकं सजनकं
यथाहं मुक्तः स्यां किमपि तु तथा ते विदधताम्॥4॥
अहं ब्रह्मानन्दस्त्वमपि च तदाख्यः सुविदित
स्ततोऽहं भिन्नो नो कथमपि भवत्तः श्रुतिदृशा।
तथा चेदानीं त्वं त्वयि मम विभेदस्य जननीं
स्वमायां संवार्य प्रभव मम भेदं निरसितुम्॥5॥
कदाहं हे स्वामिञ्जनिमृतिमयं दुःखनिबिडं
भवं हित्वा सत्येऽनवरतसुखे स्वात्मवपुषि।
रमे तस्मिन्नित्यं निखिलमुनयो ब्रह्मरसिका
रमन्ते यस्मिंस्ते कृतसकलकृत्या यतिवरा॥6॥
पठन्त्येके शास्त्रं निगममपरे तत्परतया
यजन्त्यन्ये त्वां वै ददति च पदार्थांस्तव हितान्।
अहं तु स्वामिंस्ते शरणमगमं संसृतिभयाद्यथा
ते प्रीतिः स्याद्धितकर तथा त्वं कुरु विभो॥7॥
अहं ज्योतिर्नित्यो गगनमिव तृप्तः सुखमयः
श्रुतौ सिद्धोऽद्वैतः कथमपि न भिन्नोऽस्मि विधुतः।
इति ज्ञाते तत्त्वे भवति च परः संसृतिलया
दतस्तत्त्वज्ञानं मयि सुघटयेस्त्वं हि कृपया॥8॥
अनादौ संसारे जनिमृतिमये दुःखितमना
मुमुक्षुः सन्कश्चिद्भजति हि गुरुं ज्ञानपरमम्।
ततो ज्ञात्वा यं वै तुदति न पुनः क्लेशनिवहै
भजेऽहं तं देवं भवति च परो यस्य भजनात्॥9॥
विवेको वैराग्यो न च शमदमाद्याः षडपरे
मुमुक्षा मे नास्ति प्रभवति कथं ज्ञानममलम्।
अतः संसाराब्धेस्तरणसरणिं मामुपदिशन्
स्वबुद्धिं श्रौतीं मे वितर भगवंस्त्वं हि कृपया॥10॥
कदाहं भो स्वामिन्निगममतिवेद्यं शिवमयं
चिदानन्दं नित्यं श्रुतिहृतपरिच्छेदनिवहम्।
त्वमर्थाभिन्नं त्वामभिरम इहात्मन्यविरतं
मनीषामेवं मे सफलय वदान्य स्वकृपया॥11॥
यदर्थं सर्वं वै प्रियमसुधनादि प्रभवति
स्वयं नान्यार्थो हि प्रिय इति च वेदे प्रविदितम्।
स आत्मा सर्वेषां जनिमृतिमतां वेदगदित
स्ततोऽहं तं वेद्यं सततममलं यामि शरणम्॥12॥
मया त्यक्तं सर्वं कथमपि भवेत्स्वात्मनि मतिस्त्वदीया
माया मां प्रति तु विपरीतं कृतवती।
ततोऽहं किं कुर्यां न हि मम मतिः क्वापि चरति
दयां कृत्वा नाथ स्वपदशरणं देहि शिवदम्॥13॥
नगा दैत्याः कीशा भवजलधिपारं हि गमितास्त्वया
चान्ये स्वामिन्किमिति समयेऽस्मिञ्छयितवान्।
न हेलां त्वं कुर्यास्त्वयि निहितसर्वे मयि विभो
न हि त्वाहं हित्वा कमपि शरणं चान्यमगमम्॥14॥
अनन्ताद्या विज्ञा न गुणजलधेस्तेऽन्तमगमन्नतः
न पारं यायात्तव गुणगणानां कथमयम्।
गुणवद्धि त्वां जनिमृतिहरं याति परमां
गतिं योगिप्राप्यामिति मनसि बुद्ध्वाहमनवम्॥15॥
॥ इति श्रीमन्मौक्तिकरामोदासीनशिष्यब्रह्मानन्दविरचितं
परमेश्वरस्तुतिसारस्तोत्रं सम्पूर्णम् ॥
॥ Parameshvara Stuti Stotram ॥
Tvamekah Shuddhoasi Tvayi Nigamabahya Malamayam
Prapancham Pashyanti Bhramaparavashah Papaniratah।
Bahistebhyah Kritva Svapadasharanam Manaya Vibho
Gajendre Drishtam Te Sharanada Vadanyam Svapadadam॥1॥
Na Srishteste Haniryadi Hi Kripayatoavasi Cha Mam
Tvayaneke Gupta Vyasanamiti Teasti Shrutipathe।
Ato Mamuddhartum Ghataya Mayi Drishti Suvimalam
Na Riktam Me Yachnam Svajanarata Kartum Bhava Hare॥2॥
Kadaham Bho Svaminniyatamanasa Tvam Hridi
Bhajannabhadre Samsare Hyanavarataduhkheativirasah।
Labheyam Tam Shantim Paramamunibhirya Hyadhigata
Dayam Kritva Me Tvam Vitara Parashantim Bhavahara॥3॥
Vidhata Chedvishvam Srijati Srijatam Me Shubhakritim
Vidhushchetpata Mavatu Janimriterduhkhajaladheh।
Harah Samharta Samharatu Mama Shokam Sajanakam
Yathaham Muktah Syam Kimapi Tu Tatha Te Vidadhatam॥4॥
Aham Brahmanandastvamapi Cha Tadakhyah Suvidita
Statoaham Bhinno No Kathamapi Bhavattah Shrutidrisha।
Tatha Chedanim Tvam Tvayi Mama Vibhedasya Jananim
Svamayam Samvarya Prabhava Mama Bhedam Nirasitum॥5॥
Kadaham He Svaminjanimritimayam Duhkhanibidam
Bhavam Hitva Satyeanavaratasukhe Svatmavapushi।
Rame Tasminnityam Nikhilamunayo Brahmarasika
Ramante Yasmimste Kritasakalakritya Yativara॥6॥
Pathantyeke Shastram Nigamamapare Tatparataya
Yajantyanye Tvam Vai Dadati Cha Padarthamstava Hitan।
Aham Tu Svamimste Sharanamagamam Samsritibhayadyatha
Te Pritih Syaddhitakara Tatha Tvam Kuru Vibho॥7॥
Aham Jyotirnityo Gaganamiva Triptah Sukhamayah
Shrutau Siddhoadvaitah Kathamapi Na Bhinnoasmi Vidhutah।
Iti Jnate Tattve Bhavati Cha Parah Samsritilaya
Datastattvajnanam Mayi Sughatayestvam Hi Kripaya॥8॥
Anadau Samsare Janimritimaye Duhkhitamana
Mumukshuh Sankashchidbhajati Hi Gurum Jnanaparamam।
Tato Jnatva Yam Vai Tudati Na Punah Kleshanivahai
Bhajeaham Tam Devam Bhavati Cha Paro Yasya Bhajanat॥9॥
Viveko Vairagyo Na Cha Shamadamadyah Shadapare
Mumuksha Me Nasti Prabhavati Katham Jnanamamalam।
Atah Samsarabdhestaranasaranim Mamupadishan
Svabuddhim Shrautim Me Vitara Bhagavamstvam Hi Kripaya॥10॥
Kadaham Bho Svaminnigamamativedyam Shivamayam
Chidanandam Nityam Shrutihritaparichchhedanivaham।
Tvamarthabhinnam Tvamabhirama Ihatmanyaviratam
Manishamevam Me Saphalaya Vadanya Svakripaya॥11॥
Yadartham Sarvam Vai Priyamasudhanadi Prabhavati
Svayam Nanyartho Hi Priya Iti Cha Vede Praviditam।
Sa Atma Sarvesham Janimritimatam Vedagadita
Statoaham Tam Vedyam Satatamamalam Yami Sharanam॥12॥
Maya Tyaktam Sarvam Kathamapi Bhavetsvatmani Matistvadiya
Maya Mam Prati Tu Viparitam Kritavati।
Tatoaham Kim Kuryam Na Hi Mama Matih Kvapi Charati
Dayam Kritva Natha Svapadasharanam Dehi Shivadam॥13॥
Naga Daityah Kisha Bhavajaladhiparam Hi Gamitastvaya
Chanye Svaminkimiti Samayeasminchhayitavan।
Na Helam Tvam Kuryastvayi Nihitasarve Mayi Vibho
Na Hi Tvaham Hitva Kamapi Sharanam Chanyamagamam॥14॥
Anantadya Vijna Na Gunajaladhesteantamagamannatah
Na Param Yayattava Gunagananam Kathamayam।
Gunavaddhi Tvam Janimritiharam Yati Paramam
Gatim Yogiprapyamiti Manasi Buddhvahamanavam॥15॥
॥ Iti Shrimanmauktikaramodasinashishyabrahmanandavirachitam
Parameshvarastutisarastotram Sampurnam ॥
Verse-by-Verse Meaning of Parameshwara Stuti Stotram
1 First Verse
त्वमेकः शुद्धोऽसि त्वयि निगमबाह्या मलमयं
प्रपञ्चं पश्यन्ति भ्रमपरवशाः पापनिरताः।
बहिस्तेभ्यः कृत्वा स्वपदशरणं मानय विभो
गजेन्द्रे दृष्टं ते शरणद वदान्यं स्वपददम्॥
प्रपञ्चं पश्यन्ति भ्रमपरवशाः पापनिरताः।
बहिस्तेभ्यः कृत्वा स्वपदशरणं मानय विभो
गजेन्द्रे दृष्टं ते शरणद वदान्यं स्वपददम्॥
Word Meanings: त्वम् एकः (Tvam ekah) = You are the One; शुद्धः (Shuddhah) = pure; निगमबाह्या (Nigamabahya) = outside the Vedas (non-Vedic); मलमयम् (Malamayam) = full of impurity; प्रपञ्चम् (Prapancham) = the phenomenal world; पश्यन्ति (Pashyanti) = they see; भ्रमपरवशाः (Bhramaparavashash) = overpowered by delusion; पापनिरताः (Papaniratah) = engaged in sin; बहिः (Bahih) = outside/away; स्वपदशरणम् (Svapadasharanam) = refuge at Your feet; गजेन्द्रे (Gajendre) = in the case of the elephant king; दृष्टम् (Drishtam) = was seen; शरणद (Sharanada) = O giver of refuge; वदान्यम् (Vadanyam) = generosity
Translation: You alone are the pure one. Those overpowered by delusion and engaged in sin see in You (who are beyond the Vedas) only an impure material world. O Lord, keeping them outside, grant the refuge of Your feet. O giver of refuge, Your generosity in granting Your own abode was seen in the case of the Elephant King (Gajendra).
2 Second Verse
न सृष्टेस्ते हानिर्यदि हि कृपयातोऽवसि च मां
त्वयानेके गुप्ता व्यसनमिति तेऽस्ति श्रुतिपथे।
अतो मामुद्धर्तुं घटय मयि दृष्टि सुविमलां
न रिक्तां मे याच्ञां स्वजनरत कर्तुं भव हरे॥
त्वयानेके गुप्ता व्यसनमिति तेऽस्ति श्रुतिपथे।
अतो मामुद्धर्तुं घटय मयि दृष्टि सुविमलां
न रिक्तां मे याच्ञां स्वजनरत कर्तुं भव हरे॥
Word Meanings: सृष्टेः (Srishteh) = of creation; हानिः (Hanih) = loss; कृपया (Kripaya) = by compassion; अवसि (Avasi) = You protect; अनेके (Aneke) = many; गुप्ताः (Guptah) = were protected; व्यसनम् (Vyasanam) = from calamity; श्रुतिपथे (Shrutipathe) = in the path of the Vedas; उद्धर्तुम् (Uddhartum) = to uplift; दृष्टिम् (Drishtim) = glance; सुविमलाम् (Suvimalam) = supremely pure; रिक्ताम् (Riktam) = empty/unfulfilled; याच्ञाम् (Yachnam) = prayer; स्वजनरत (Svajanarata) = devoted to Your own people
Translation: There is no loss to Your creation if You compassionately protect me also. The Vedas declare that You have protected many from calamity. Therefore, to uplift me, cast Your supremely pure glance upon me. O Hari, devoted to Your own people, do not leave my prayer unfulfilled!
3 Third Verse
कदाहं भो स्वामिन्नियतमनसा त्वां हृदि
भजन्नभद्रे संसारे ह्यनवरतदुःखेऽतिविरसः।
लभेयं तां शान्तिं परममुनिभिर्या ह्यधिगता
दयां कृत्वा मे त्वं वितर परशान्तिं भवहर॥
भजन्नभद्रे संसारे ह्यनवरतदुःखेऽतिविरसः।
लभेयं तां शान्तिं परममुनिभिर्या ह्यधिगता
दयां कृत्वा मे त्वं वितर परशान्तिं भवहर॥
Word Meanings: कदा (Kada) = when; नियतमनसा (Niyatamanasa) = with a controlled mind; हृदि (Hridi) = in the heart; भजन् (Bhajan) = worshipping; अभद्रे (Abhadre) = inauspicious; संसारे (Samsare) = in the world; अनवरतदुःखे (Anavarataduhkhe) = of unceasing suffering; अतिविरसः (Ativirasah) = thoroughly disgusted; शान्तिम् (Shantim) = peace; परममुनिभिः (Paramamunibhih) = by the great sages; अधिगता (Adhigata) = attained; भवहर (Bhavahara) = O destroyer of worldly existence
Translation: O Lord, when shall I, worshipping You in my heart with a controlled mind, thoroughly disgusted with this inauspicious world of unceasing suffering, attain that peace which was realized by the great sages? O destroyer of worldly existence, have mercy and grant me supreme peace!
4 Fourth Verse
विधाता चेद्विश्वं सृजति सृजतां मे शुभकृतिं
विधुश्चेत्पाता मावतु जनिमृतेर्दुःखजलधेः।
हरः संहर्ता संहरतु मम शोकं सजनकं
यथाहं मुक्तः स्यां किमपि तु तथा ते विदधताम्॥
विधुश्चेत्पाता मावतु जनिमृतेर्दुःखजलधेः।
हरः संहर्ता संहरतु मम शोकं सजनकं
यथाहं मुक्तः स्यां किमपि तु तथा ते विदधताम्॥
Word Meanings: विधाता (Vidhata) = the Creator (Brahma); सृजति (Srijati) = creates; शुभकृतिम् (Shubhakritim) = auspicious deeds; विधुः (Vidhuh) = Vishnu; पाता (Pata) = the protector; अवतु (Avatu) = may He protect; जनिमृतेः (Janimriteh) = from birth and death; हरः (Harah) = Shiva; संहर्ता (Samharta) = the destroyer; शोकम् (Shokam) = sorrow; सजनकम् (Sajanakam) = along with its cause; मुक्तः (Muktah) = liberated
Translation: If the Creator creates, may He create auspicious deeds for me. If Vishnu is the protector, may He protect me from the ocean of suffering of birth and death. If Shiva is the destroyer, may He destroy my sorrow along with its cause — may they all do whatever is needed so that I may be liberated!
5 Fifth Verse
अहं ब्रह्मानन्दस्त्वमपि च तदाख्यः सुविदित-
स्ततोऽहं भिन्नो नो कथमपि भवत्तः श्रुतिदृशा।
तथा चेदानीं त्वं त्वयि मम विभेदस्य जननीं
स्वमायां संवार्य प्रभव मम भेदं निरसितुम्॥
स्ततोऽहं भिन्नो नो कथमपि भवत्तः श्रुतिदृशा।
तथा चेदानीं त्वं त्वयि मम विभेदस्य जननीं
स्वमायां संवार्य प्रभव मम भेदं निरसितुम्॥
Word Meanings: अहम् (Aham) = I; ब्रह्मानन्दः (Brahmanandah) = Brahma-bliss; त्वम् अपि (Tvam api) = You also; तदाख्यः (Tadakhyah) = known as that; सुविदितः (Suviditah) = well known; भिन्नः (Bhinnah) = different; नो (No) = not; श्रुतिदृशा (Shrutidrisha) = from the Vedic perspective; विभेदस्य (Vibhedasya) = of the difference; जननीम् (Jananim) = the mother/source; स्वमायाम् (Svamayam) = Your own Maya; संवार्य (Samvarya) = having restrained; भेदम् (Bhedam) = difference; निरसितुम् (Nirasitum) = to eliminate
Translation: I am Brahma-bliss, and You too are well known as the same. Therefore, from the Vedic perspective, I am in no way different from You. If so, please restrain Your own Maya — the mother of this sense of difference — and empower me to eliminate all sense of separation.
6 Sixth Verse
कदाहं हे स्वामिञ्जनिमृतिमयं दुःखनिबिडं
भवं हित्वा सत्येऽनवरतसुखे स्वात्मवपुषि।
रमे तस्मिन्नित्यं निखिलमुनयो ब्रह्मरसिका
रमन्ते यस्मिंस्ते कृतसकलकृत्या यतिवरा॥
भवं हित्वा सत्येऽनवरतसुखे स्वात्मवपुषि।
रमे तस्मिन्नित्यं निखिलमुनयो ब्रह्मरसिका
रमन्ते यस्मिंस्ते कृतसकलकृत्या यतिवरा॥
Word Meanings: जनिमृतिमयम् (Janimritimayam) = full of birth and death; दुःखनिबिडम् (Duhkhanibidam) = dense with suffering; हित्वा (Hitva) = having abandoned; सत्ये (Satye) = in the Truth; अनवरतसुखे (Anavarata-sukhe) = of uninterrupted bliss; स्वात्मवपुषि (Svatmavapushi) = in the body of the Self; निखिलमुनयः (Nikhilamunayah) = all sages; ब्रह्मरसिकाः (Brahmarasikah) = connoisseurs of Brahman; यतिवराः (Yativarah) = the best among renunciants
Translation: O Lord, when shall I, abandoning this worldly existence dense with the suffering of birth and death, revel eternally in the Truth — in the body of the Self that is uninterrupted bliss — where all the sages, connoisseurs of Brahman, and the best among renunciants, having fulfilled all duties, delight?
7 Seventh Verse
पठन्त्येके शास्त्रं निगममपरे तत्परतया
यजन्त्यन्ये त्वां वै ददति च पदार्थांस्तव हितान्।
अहं तु स्वामिंस्ते शरणमगमं संसृतिभयाद्-
यथा ते प्रीतिः स्याद्धितकर तथा त्वं कुरु विभो॥
यजन्त्यन्ये त्वां वै ददति च पदार्थांस्तव हितान्।
अहं तु स्वामिंस्ते शरणमगमं संसृतिभयाद्-
यथा ते प्रीतिः स्याद्धितकर तथा त्वं कुरु विभो॥
Word Meanings: पठन्ति (Pathanti) = study; शास्त्रम् (Shastram) = scriptures; निगमम् (Nigamam) = the Vedas; तत्परतया (Tatparataya) = with dedication; यजन्ति (Yajanti) = worship through sacrifice; ददति (Dadati) = give; पदार्थान् (Padarthan) = offerings; शरणम् अगमम् (Sharanam agamam) = I have taken refuge; संसृतिभयात् (Samsritibhayat) = out of fear of worldly existence; प्रीतिः (Pritih) = pleasure; हितकर (Hitakara) = O benefactor
Translation: Some study the scriptures, others the Vedas with dedication. Others worship You through sacrifice and offer things pleasing to You. But I, O Lord, have simply taken refuge in You out of fear of worldly existence. O benefactor, do whatever pleases You — O all-pervading Lord!
8 Eighth Verse
अहं ज्योतिर्नित्यो गगनमिव तृप्तः सुखमयः
श्रुतौ सिद्धोऽद्वैतः कथमपि न भिन्नोऽस्मि विधुतः।
इति ज्ञाते तत्त्वे भवति च परः संसृतिलया-
दतस्तत्त्वज्ञानं मयि सुघटयेस्त्वं हि कृपया॥
श्रुतौ सिद्धोऽद्वैतः कथमपि न भिन्नोऽस्मि विधुतः।
इति ज्ञाते तत्त्वे भवति च परः संसृतिलया-
दतस्तत्त्वज्ञानं मयि सुघटयेस्त्वं हि कृपया॥
Word Meanings: ज्योतिः (Jyotih) = light; नित्यः (Nityah) = eternal; गगनम् इव (Gaganam iva) = like the sky; तृप्तः (Triptah) = content; सुखमयः (Sukhamayah) = full of bliss; अद्वैतः (Advaitah) = non-dual; न भिन्नः (Na bhinnah) = not different; विधुतः (Vidhutah) = free from blemish; तत्त्वे (Tattve) = in the truth; संसृतिलयः (Samsritilayah) = dissolution of worldly existence; तत्त्वज्ञानम् (Tattvajnanam) = knowledge of truth; सुघटयेः (Sughatayeh) = may You make possible
Translation: "I am eternal light, content like the sky, full of bliss, established as non-dual in the Vedas, in no way different, free from blemish" — when this truth is known, the worldly existence dissolves completely. Therefore, by Your compassion, please grant me this knowledge of the Truth!
9 Ninth Verse
अनादौ संसारे जनिमृतिमये दुःखितमना
मुमुक्षुः सन्कश्चिद्भजति हि गुरुं ज्ञानपरमम्।
ततो ज्ञात्वा यं वै तुदति न पुनः क्लेशनिवहै-
र्भजेऽहं तं देवं भवति च परो यस्य भजनात्॥
मुमुक्षुः सन्कश्चिद्भजति हि गुरुं ज्ञानपरमम्।
ततो ज्ञात्वा यं वै तुदति न पुनः क्लेशनिवहै-
र्भजेऽहं तं देवं भवति च परो यस्य भजनात्॥
Word Meanings: अनादौ (Anadau) = beginningless; संसारे (Samsare) = in worldly existence; जनिमृतिमये (Janimritimaye) = full of birth and death; दुःखितमनाः (Duhkhitamanah) = with a sorrowful mind; मुमुक्षुः (Mumukshuh) = a seeker of liberation; गुरुम् (Gurum) = a Guru; ज्ञानपरमम् (Jnanaparamam) = supreme in knowledge; ज्ञात्वा (Jnatva) = having known; तुदति (Tudati) = is tormented; क्लेशनिवहैः (Kleshanivahih) = by multitudes of afflictions
Translation: In this beginningless world of birth and death, some sorrowful seeker of liberation worships a Guru who is supreme in knowledge. Having known (the Truth) through that Guru, one is never again tormented by multitudes of afflictions. I worship that God, by worshipping whom one becomes supreme.
10 Tenth Verse
विवेको वैराग्यो न च शमदमाद्याः षडपरे
मुमुक्षा मे नास्ति प्रभवति कथं ज्ञानममलम्।
अतः संसाराब्धेस्तरणसरणिं मामुपदिशन्
स्वबुद्धिं श्रौतीं मे वितर भगवंस्त्वं हि कृपया॥
मुमुक्षा मे नास्ति प्रभवति कथं ज्ञानममलम्।
अतः संसाराब्धेस्तरणसरणिं मामुपदिशन्
स्वबुद्धिं श्रौतीं मे वितर भगवंस्त्वं हि कृपया॥
Word Meanings: विवेकः (Vivekah) = discrimination; वैराग्यः (Vairagyah) = dispassion; शमदमाद्याः (Shamadamadyah) = self-control, sense-restraint, etc.; षट् (Shat) = six (qualifications); मुमुक्षा (Mumuksha) = desire for liberation; नास्ति (Nasti) = does not exist; ज्ञानम् अमलम् (Jnanam amalam) = pure knowledge; संसाराब्धेः (Samsarabdheh) = of the ocean of worldly existence; तरणसरणिम् (Taranasaranim) = the path of crossing over; श्रौतीम् (Shrautim) = Vedic; बुद्धिम् (Buddhim) = intellect/understanding
Translation: I have neither discrimination nor dispassion, nor the six-fold virtues of self-control and restraint, nor even the desire for liberation. How then can pure knowledge arise? Therefore, teaching me the path to cross the ocean of worldly existence, O Lord, by Your compassion, grant me Vedic understanding!
11 Eleventh Verse
कदाहं भो स्वामिन्निगममतिवेद्यं शिवमयं
चिदानन्दं नित्यं श्रुतिहृतपरिच्छेदनिवहम्।
त्वमर्थाभिन्नं त्वामभिरम इहात्मन्यविरतं
मनीषामेवं मे सफलय वदान्य स्वकृपया॥
चिदानन्दं नित्यं श्रुतिहृतपरिच्छेदनिवहम्।
त्वमर्थाभिन्नं त्वामभिरम इहात्मन्यविरतं
मनीषामेवं मे सफलय वदान्य स्वकृपया॥
Word Meanings: निगममतिवेद्यम् (Nigamamativedyam) = knowable through Vedic understanding; शिवमयम् (Shivamayam) = auspicious/full of Shiva; चिदानन्दम् (Chidanandam) = consciousness-bliss; श्रुतिहृतपरिच्छेदनिवहम् (Shruti-hrita-parichchheda-nivaham) = whose limitations have been removed by the Vedas; त्वमर्थाभिन्नम् (Tvamarthabhhinnam) = non-different from the meaning of "Thou" (Tat Tvam Asi); आत्मनि (Atmani) = in the Self; मनीषाम् (Manisham) = this intellectual conviction; सफलय (Saphalaya) = make fruitful
Translation: O Lord, when shall I, knowing You — who are knowable through Vedic understanding, auspicious, consciousness-bliss, eternal, whose limitations have been negated by the Vedas — as non-different from the meaning of "Thou art That," revel in the Self unceasingly? O generous one, by Your compassion, make fruitful this conviction of mine!
12 Twelfth Verse
यदर्थं सर्वं वै प्रियमसुधनादि प्रभवति
स्वयं नान्यार्थो हि प्रिय इति च वेदे प्रविदितम्।
स आत्मा सर्वेषां जनिमृतिमतां वेदगदित-
स्ततोऽहं तं वेद्यं सततममलं यामि शरणम्॥
स्वयं नान्यार्थो हि प्रिय इति च वेदे प्रविदितम्।
स आत्मा सर्वेषां जनिमृतिमतां वेदगदित-
स्ततोऽहं तं वेद्यं सततममलं यामि शरणम्॥
Word Meanings: यदर्थम् (Yadartham) = for whose sake; प्रियम् (Priyam) = dear; असुधनादि (Asudhanadi) = life-force, wealth, etc.; प्रभवति (Prabhavati) = arises; स्वयम् (Svayam) = for its own sake; न अन्यार्थः (Na anyarthah) = not for another's sake; वेदे (Vede) = in the Vedas; प्रविदितम् (Praviditam) = well known; आत्मा (Atma) = the Self; जनिमृतिमताम् (Janimritimatam) = of those subject to birth and death; वेद्यम् (Vedyam) = to be known; अमलम् (Amalam) = pure
Translation: Everything — life, wealth, and all — is dear for the sake of the Self. The Self is dear for its own sake alone, not for another's purpose — this is well known in the Vedas. That Self of all beings subject to birth and death, as declared by the Vedas — I take eternal refuge in that pure, knowable Self.
13 Thirteenth Verse
मया त्यक्तं सर्वं कथमपि भवेत्स्वात्मनि मतिस्-
त्वदीया माया मां प्रति तु विपरीतं कृतवती।
ततोऽहं किं कुर्यां न हि मम मतिः क्वापि चरति
दयां कृत्वा नाथ स्वपदशरणं देहि शिवदम्॥
त्वदीया माया मां प्रति तु विपरीतं कृतवती।
ततोऽहं किं कुर्यां न हि मम मतिः क्वापि चरति
दयां कृत्वा नाथ स्वपदशरणं देहि शिवदम्॥
Word Meanings: त्यक्तम् (Tyaktam) = renounced; कथम् अपि (Katham api) = somehow; स्वात्मनि (Svatmani) = in the Self; मतिः (Matih) = understanding; माया (Maya) = illusion; विपरीतम् (Viparitam) = the opposite; कृतवती (Kritavati) = has done; किं कुर्याम् (Kim kuryam) = what should I do; न चरति (Na charati) = does not function; स्वपदशरणम् (Svapadasharanam) = refuge at Your feet; शिवदम् (Shivadam) = bestower of auspiciousness
Translation: Even though I have renounced everything, somehow my understanding cannot settle in the Self. Your Maya has done the opposite to me. What then should I do? My intellect cannot function anywhere (properly). O Lord, have mercy! Grant me the refuge of Your feet, which bestow auspiciousness!
14 Fourteenth Verse
नगा दैत्याः कीशा भवजलधिपारं हि गमितास्-
त्वया चान्ये स्वामिन्किमिति समयेऽस्मिञ्छयितवान्।
न हेलां त्वं कुर्यास्त्वयि निहितसर्वे मयि विभो
न हि त्वाहं हित्वा कमपि शरणं चान्यमगमम्॥
त्वया चान्ये स्वामिन्किमिति समयेऽस्मिञ्छयितवान्।
न हेलां त्वं कुर्यास्त्वयि निहितसर्वे मयि विभो
न हि त्वाहं हित्वा कमपि शरणं चान्यमगमम्॥
Word Meanings: नगाः (Nagah) = mountains (Mandara, etc.); दैत्याः (Daityah) = demons (Prahlada, etc.); कीशाः (Kishah) = monkeys (Sugriva, etc.); भवजलधिपारम् (Bhavajaladhi-param) = to the other shore of the ocean of existence; गमिताः (Gamitah) = were taken; त्वया (Tvaya) = by You; किमिति (Kim iti) = why; समये (Samaye) = at this time; शयितवान् (Shayitavan) = are You resting/sleeping; हेलाम् (Helam) = neglect; निहितसर्वे (Nihitasarve) = one who has placed everything (in You); हित्वा (Hitva) = abandoning
Translation: Mountains, demons, monkeys, and many others were taken by You across the ocean of worldly existence. O Lord, why then are You resting at this time? Do not neglect me, O all-pervading one — I who have placed everything in You! I have not abandoned You to take refuge in anyone else!
15 Fifteenth Verse
अनन्ताद्या विज्ञा न गुणजलधेस्तेऽन्तमगमन्-
नतः न पारं यायात्तव गुणगणानां कथमयम्।
गुणवद्धि त्वां जनिमृतिहरं याति परमां
गतिं योगिप्राप्यामिति मनसि बुद्ध्वाहमनवम्॥
नतः न पारं यायात्तव गुणगणानां कथमयम्।
गुणवद्धि त्वां जनिमृतिहरं याति परमां
गतिं योगिप्राप्यामिति मनसि बुद्ध्वाहमनवम्॥
Word Meanings: अनन्ताद्याः (Anantadyah) = Ananta (Shesha) and others; विज्ञाः (Vijnah) = the wise ones; गुणजलधेः (Gunajaladheh) = of the ocean of Your qualities; अन्तम् (Antam) = the end; न अगमन् (Na agaman) = could not reach; पारम् (Param) = the far shore; गुणगणानाम् (Gunaganam) = of the multitude of qualities; गुणवत् (Gunavat) = knowing Your qualities; जनिमृतिहरम् (Janimritiaharam) = the remover of birth and death; परमाम् गतिम् (Paramam gatim) = the supreme goal; योगिप्राप्याम् (Yogiprapyam) = attainable by yogis
Translation: Even Ananta and other wise ones could not reach the end of the ocean of Your qualities. How then can I reach the far shore of Your innumerable virtues? But knowing You as possessed of these qualities, as the remover of birth and death, one attains the supreme goal reachable by yogis — understanding this in my mind, I have bowed to You.
Spiritual Benefits of Reciting Parameshwara Stuti Stotram
Spiritual Growth
- Divine Grace: Attracts the special blessings and protection of Lord Vishnu
- Inner Peace: Brings tranquility and contentment to the mind
- Positive Energy: Develops an attitude of gratitude and spiritual awareness
- Spiritual Progress: Enhances devotion and deepens spiritual understanding
Material and Worldly Benefits
- Obstacle Removal: Clears impediments from the path of progress
- Success: Enhances success in academic, professional, and personal endeavors
- Protection: Provides divine protection from negative forces and energies
- Family Harmony: Promotes peace and understanding among family members
Health and Well-being
- Mental Clarity: Enhances focus, concentration, and decision-making
- Stress Relief: Reduces anxiety and promotes emotional balance
- Physical Vitality: Supports overall health and well-being
- Karmic Purification: Helps dissolve accumulated negative karma
How to Chant Parameshwara Stuti Stotram: Complete Guide
Preparation for Chanting
- Personal Cleanliness: Take a bath and wear clean clothes
- Sacred Space: Sit in a clean, quiet place facing east or north
- Deity Image: Place an image or idol of Lord Vishnu before you
- Light a Lamp: Light a ghee or sesame oil lamp for auspiciousness
- Mental Preparation: Calm the mind with a few minutes of deep breathing
Step-by-Step Chanting Process
- Invocation: Begin with a brief prayer to Lord Vishnu
- Sankalpa: State your intention (spiritual growth, protection, or specific purpose)
- Recitation: Chant the stotram with clear pronunciation and devotional feeling
- Meditation: After chanting, sit quietly and meditate on the deity's form
- Prayer: Offer your heartfelt prayers and express gratitude
Important Guidelines
- Maintain regularity — daily practice yields the best results
- Chant with genuine devotion rather than mere mechanical repetition
- Try to understand the meaning of the verses for deeper spiritual impact
- Maintain a vegetarian diet on days of special devotion
- Share the merit of your practice by praying for the welfare of all beings
Best Times to Recite Parameshwara Stuti Stotram
Daily Practice
- Early Morning: Brahma Muhurta (4:00 - 6:00 AM) for maximum spiritual benefit
- Evening: During sunset (Sandhya Kaal) for divine blessings
- Before Sleep: For peaceful rest and divine protection through the night
Special Occasions
- Festival Days: During festivals associated with Lord Vishnu
- Ekadashi: Auspicious for spiritual practices and vrat observances
- Purnima (Full Moon): Enhanced spiritual energy for meditation and chanting
- Amavasya (New Moon): For removal of negative influences and karmic cleansing
Frequently Asked Questions about Parameshwara Stuti
What is the Parameshwara Stuti?
The Parameshwara Stuti (परमेश्वर स्तुति) is a hymn of praise to Lord Vishnu as Parameshwara — the Supreme Lord of all lords. 'Parama' means supreme/highest, and 'Ishwara' means lord/god. This stuti (eulogy) describes Vishnu's supreme sovereignty over all creation, His transcendental nature, and His divine attributes as the ultimate controller and sustainer of the entire cosmos.
What does 'Parameshwara' mean in the context of Vishnu?
While 'Parameshwara' is sometimes associated with Lord Shiva, in Vaishnavism it refers to Lord Vishnu as the Supreme Being beyond all other divine beings. The Bhagavad Gita (Chapter 13) uses 'Parameshwara' to describe the Supreme Soul (Paramatma) who pervades all creation. This stuti celebrates Vishnu as that all-pervading Supreme Lord who is the source and destination of everything.
When should one recite the Parameshwara Stuti?
This stuti is ideal for daily morning prayers, on Ekadashi and Thursdays, during Vishnu festivals, and when seeking divine guidance and protection. It is particularly powerful during Chaturmas, on Vaikuntha Ekadashi, and during the Dhanurmasa (December-January). Reciting it with full concentration and devotion, preferably before a Vishnu deity or Shaligrama Shila, enhances its spiritual efficacy.
What are the benefits of reciting Parameshwara Stuti?
This stuti grants the supreme protection of Lord Vishnu, removes fears, destroys enemies, purifies negative karma, and bestows divine wisdom. By acknowledging Vishnu as the Parameshwara, the devotee establishes a direct connection with the highest divine authority, ensuring protection from all cosmic Forces. Regular recitation develops surrender (sharanagati) — the most powerful attitude in bhakti yoga.
What is the significance of Vishnu as Parameshwara in Hindu philosophy?
In Vishishtadvaita and Dvaita Vedanta philosophies, Vishnu/Narayana is the Parameshwara — the ultimate reality who is both transcendent and immanent. He is the material (upadana) and efficient (nimitta) cause of creation, the inner controller (Antaryami) of all beings, and the final goal (Paramagati) of all spiritual seekers. Recognizing Vishnu as Parameshwara is considered the highest theological understanding in these traditions.