Shanaischara Astotra

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Peace & Purpose –

Dasaratha Shani Stotra

Saturn enters the star constellation of Rohini once in every 30 years. This is one of the most dreaded transits of the kings and his kingdom.  The scriptures say “Kings will die and kingdomes will fall when Shani enters Rohini”. Last time it entered Rohini on 22nd May 2001. On the night of 1st June 2001 the entire Royal family of Nepal was wiped out. It was followed by the death of the Indian Congress minister and Raja of Gwalior Sri Madhav Rao Scindia on 30th September 2001 in a plane crash.  Then came the 9-11-2001 strike by Osama Bin Laden.
It is said that during the reign of king Dasaratha when Shani was about to enter Rohini Nakshatra, king Dasaratha worshipped Shani and pleased with his prayers Saturn did not enter Rohini during the reign of king Dasharatha. Hence the Dasaratha Shani stotras are considered an excellent remedy for Saturn related troubles.

Shani Shodasanama stotra

Kona shanaischaro mandah chhayaa hridayanandanah
Maargandaja sudhaasouri neelavastraan janadyutih
Abrahmanah kroorakroora karmaatangi grahanaayakah
Krishnodharmaanujah shantah shushkodara varapradah

Apart from this reciting the following dashanama stotra of Shani by Dasharatha near a Pepal tree is also a highly recommended one.

Shani Dasanaama Stotra

Konastha pingalobabhruh
Souri, shanaischaro mandah
Pippaladishu sansthitah

Dasaratha Shani Stotram

Om. asya shree shanaishchara stotrasya
dashratha rishi
trishtup chandahah
shanaish-chara preety-arthe jape viniyogah
dasharatha uvacha
Om. Of Sri Shani Stotra,

Dasharatha is the Rishi (seer of the mantra). Shanaishchara is god (related to this hymn). Trishtup is metre. Enjoined is repetition (of this hymn) for the appeasement of Shanaishchara (Saturn).

kono-antaka roudra-yama-tha babhruh
krishnah shanih pingala manda sourih
nityam smrito yo harate cha peedam
tasmai namah shree ravi-nandanaya

Prostrations to Sri Ravinandana (Saturn), who when regularly remembered as (the ten names listed in the first and second line of this verse) steals away the suffering (misfortune of the devotee).

sura asurah kim purusha ragendra
gandharva vidyadhara panna-gash cha
peedyanti sarve vishama-stitena
tasmai namah shree ravi-nandanaya

Prostrations to Sri Ravinandana, by whose unfavourable position, gods, demons, celestial beings, celestial musicians, celestial masters of various wisdom-teachings and even celestial snakes succumb to sufferings.

nara narendra pashavo mrigendra
vanyas-cha ye keeta-patanga-bringah
peedyanti sarve vishama-stitena
tasmai namah shree ravi-nandanaya

Prostrations to Sri Ravinandana, whose unfavourable position brings agony to laymen, emperors, common animals, huge animals, forest creatures, insects, flies and humming bees (irrespective of their status).

desah-cha durgani vanani Yatra
sena-nivesah pura-pattnani
peedyanti sarve visham-stitena
tasmai namah shree ravi-nandanaya

Prostrations to Sri Ravinandana, whose unfavourable position brings about suffering to countries, citadels, forests, war-camps, houses and cities.

tilairya-vair-masha gudanna danaih
iohena neelambara danato va
preenati mantrair-nijavasare cha
tasmai namah shree ravi-nandanaya

Prostrations to Sri Ravinandana, who is appeased by giving in charity things like sesame, paddy, black-gram, molasses, rice pudding, iron, blue cloth etc., and by chanting mantras on his own day (Saturday).

prayaga-koole Yamuna tate cha
sarasvati punya-jale guhayam
yo yoginam dhyana-gatopi sookshmas
tasmai namah shree ravi-nandanaya

Prostrations to Sri Ravinandana, who manifests in subtle form before the yogis who meditate on him at any holy bank of prayag (confluence) of two rivers; Yamuna and Saraswati, or in a cave.

anya-pradeshat swagriham pravishtas
tadeeya-vare sa narah sukhe syat
grihad gato yo na punah prayati
tasmai namah sri ravi-nandanaya

Prostrations to Sri Ravinandana, who bestows happiness to a person when He enters His own house (constellation); (though) when He leaves the house, does not return for a long time.

srashta swayam-bhoor bhuvana trayasya
trata hareesho harate pinakee
ekas tridhah rig yajuh sama murtis
tasmai namah sri ravi-nandanaya

Prostrations to Sri Ravinandana, who is the creator of three worlds, who is the self-manifested being, who is Hari the protector and Pinakin (Siva, bearer of the three pointed spear or pinaka), the destroyer, all in one, as well as the embodiment of the three-fold Vedas; Rig, Yajus and Saman.

konasthah pingala babruh
krishno roudroantako yamah
sourih shanaish-charo manday
pippalandena sam stutah

Thus, Pippalada praises Thee (by chanting your ten names as contained in lines 1-3).

etani dasha-namani
pratar-uthaya yah pathet
shanaishchara-krita peeda
na kadachid bhavishyati
Harih Om

He who chants these ten names, getting-up early in the morning, will never suffer from the pain caused by Saturn. Harih Om.

Shanaischara Astotra

 Courtesy: Vijay Rao

Om Shanai-shcharayai namah
Om Shantaya namah
Om Sarvaa-beeshta-pradaeine namah
Om Sharanyaya namah
Om Varenyaya namah
Om Sarve-shaya namah
Om Soumyaya namah
Om Suravandyaya namah
Om Suraloka-viharine namah
Om Sukha-sanapa-vishtaya namah
Om Sundaraya namah
Om Ghanaya namah
Om Ghana-rupaya namah
Om Ghana-bharana-dharine namah
Om Ghana-sara-vilepaya namah
Om Khadyo-taya namah
Om Mandaya namah
Om Manda-cheshtaya namah
Om Maha-neeya-gunatmane namah
Om Martya-pavana-padaya namah
Om Maheshaya namah
Om Chhaya-putraya namah
Om Sharvaya namah
Om Sara-tuneera-dharine namah
Om Chara-sdhira-svabhavaya namah
Om Chancha-laya namah
Om Neela-varnaya namah
Om Nityaya namah
Om Neelaa-mjana-nibhaya namah
Om Neelaa-mbara-vibhushaya namah
Om Nishcha-laya namah
Om Vedyaya namah
Om Vidhi-rupaya namah
Om Virodha-dhara-bhumaye namah
Om Veda-spada-svabha-vaya namah
Om Vajra-dehaya namah
Om Vairagya-daya namah
Om Veeraya namah
Om Veeta-roga-bhayaya namah
Om Vipatparampa-reshaya namah
Om Vishva-vandyaya namah
Om Grudhra-vahaya namah
Om Gudaya namah
Om Kurmamgaya namah
Om Kurupine namah
Om Kutsi-taya namah
Om Gunadyaya namah
Om Gocha-raya namah
Om Avidya-mula-nashaya namah
Om Vidya-vidya-svarupine namah
Om Aayushya-karanaya namah
Om Aapadu-dhartre namah
Om Vishnu-bhaktaya namah
Om Vashine namah
Om Vividha-gama-vedine namah
Om Vidhi-stutyaya namah
Om Vandyaya namah
Om Virupakshaya namah
Om Varishtaya namah
Om Garishtaya namah
Om Vajramku-shadharaya namah
Om Varada-bhaya-hastaya namah
Om Vaamanaya namah
Om Jyeshta-patnee-sametaya namah
Om Shreshtaya namah
Om Amita-bhashine namah
Om Kashtou-ghana-shakaya namah
Om Aarya-pushti-daya namah
Om Stutyaya namah
Om Stotra-gamyaya namah
Om Bhakti-vashyaya namah
Om Bhanave namah
Om Bhanu-putraya namah
Om Bhavyaya namah
Om Paavanaya namah
Om Dhanurmamdala-samsthaya namah
Om Dhanadaya namah
Om Dhanushmate namah
Om Tanu-prakasha-dehaya namah
Om Tamasaya namah
Om Ashesha-jana-vandyaya namah
Om Vishesha-phaladaeine namah
Om Vashi-kruta-janeshaya namah
Om Pashunampataye namah
Om Khecharaya namah
Om Khageshaya namah
Om Ghana-neelaambaraya namah
Om Katinya-manasaya namah
Om Aarya-gana-stutyaya namah
Om Neelachatraya namah
Om Nityaya namah

Om Nirgunaya namah
Om Gunatmane namah
Om Niramayaya namah
Om Vindyaya namah
Om Vanda-neeyaya namah
Om Deeraya namah
Om Devya-dehaya namah
Om Deenarti-haranaya namah
Om Dainya-nashakaraya namah
Om Aarya-jana-ganyaya namah
Om Kruraya namah
Om Krura-cheshtaya namah
Om Kama-krodha-karaya namah
Om Kalatra-putra-shatrutva-karanaya namah
Om Pari-poshita-bhaktaya namah
Om Pari-bheeti-haraya namah
Om Bhakta-sangha-mano-bheeshta-phaladaya namah

Eti Sree Shanaishchara Astottara Shatanamavali Samaptam  

GLOSSARY (Pronunciation)

A Like in ‘but’

Aa Like in ‘Far’

Ai Like in ‘hair’

Ey Like in Whey

I Like in ‘Pin’

Oo Like in ‘Shoot’

Oon ‘n’ has got a nasal sound.

U Like in ‘Put’


Sanskrit believes that the sound of the word never gets ruined and that it has an everlasting value.

Words in Sanskrit open out from their seed (beej) form.

A root is always a single syllable that contains one of the basic sounds a, I, u, ri

The root or seed may create a word, yet the word will vibrate to its best, and gives it tremendous power.

The Vedic or the Sanskrit view gives more importance to the special sound it should produce, than to the meaning of the spoken word.