Om Jai Shiv Omkara: Lyrics and Meaning
ॐ जय शिव ओंकारा
Traditional
Om Jai Shiv Omkara is an aarti, a song sung while a lamp is waved before God, usually at the end of worship. It is one of the best-known aartis of Shiva, sung in homes and temples, on Mondays, in the month of Shravan and on Maha Shivaratri. The 1921 printing that dates this text calls it the "trigun aarti", the aarti of the three: each stanza puts Brahma, Vishnu and Shiva side by side (their faces, seats, arms, garlands, clothes and what they hold), and stanza 6 says that the three are one in the sacred syllable Om. "Omkara" means "the sound Om"; the refrain calls Shiva by it.
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Refrain
जय शिव ओंकारा भज हर शिव ओंकारा।ब्रह्मा विष्णु सदाशिव अर्द्धंगी धारा।
Jai shiv onkara bhaj har shiv onkaraBrahma vishnu sadashiv arddhangi dhara
IAST
jaya śiva oṃkārā bhaja hara śiva oṃkārā|brahmā viṣṇu sadāśiva arddhaṃgī dhārā|
Our explanation The refrain hails Shiva as Omkara, the sacred sound Om, and calls on the singer to worship (bhaj) him as Hara, a name of Shiva ("the one who takes away"). It names Brahma, Vishnu and Sadashiva together, and calls Shiva the one who holds his consort Parvati as half of his own body (ardhāṅgī).
हिंदी अर्थ टेक में शिवजी की ओंकार (पवित्र ध्वनि ॐ) कहकर जय बोली गई है, और गाने वाला कहता है कि उन्हें हर (शिव का एक नाम, "हरने वाले") कहकर भजो। इसमें ब्रह्मा, विष्णु और सदाशिव का नाम साथ लिया गया है, और शिवजी को वह कहा गया है जो पार्वती को अपने आधे अंग के रूप में धारण करते हैं (अर्धांगी)।
5 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1921 Calcutta (209 Cornwallis Street) printing reads: जय २ शिव ओंकारा हर शिव ओंकारा। ब्रह्माविष्णु सदाशिव अरधंगीधारा। टेर। The base printing (pp. 85–86, leaves n102–n103): 'जय २' ('jay' twice) and no भज. The display follows today's common wording (decision 14). The printing writes 'जय २' (the figure २ means 'twice'); the display has one 'जय', as the 1913 printing and all three present-day texts have it (decision 14). The printing marks the refrain with 'टेर' ('refrain'); the marker is left out because the segment is shown as the refrain.
- Omission Today's text from Gita Press, Gorakhpur reads: जय शिव ओंकारा, भज शिव ओंकारा। ब्रह्मा विष्णु सदाशिव अर्द्धंगी धारा No हर. Read on the page image, p. 12, leaf n12.
- Word Today's text from sanskritdocuments.org reads: ॐ जय शिव ॐकारा, स्वामी हर शिव ॐकारा। ब्रह्मा विष्णु सदाशिव अर्धांगी धारा Opens with ॐ; स्वामी for भज. Neither book read has this opening.
- Word The 1913 Bombay printing reads: जय शिव ॐकारा । हर शिव ॐकारा ॥ ब्रह्मा विष्णु सदाशिव अर्द्धंगी धारा ॥ One जय; ॐकारा written with the Om sign. Read on the page image, p. 130, leaf n136.
- Word The 1902 Lahore printing reads: जै शिव ओंकारा हरशिव ओंकारा। ब्रह्माविष्णु सदाशिव अर्धंगी गौरां। ओं हर हर हर महादेव। जै for जय; 'अर्धंगी गौरां' (Gauri, half his body) for 'अर्द्धंगी धारा'; the cue 'ओं हर हर हर महादेव' follows the refrain and every stanza. Read on the page image, p. 20, leaf n70.
Stanza 1
एकानन चतुरानन पञ्चानन राजै।हंसासन गरुड़ासन वृषबाहन साजै। जय शिव॰।
Ekanan chaturanan panchanan rajaiHansasan garurasan vrishbahan sajai, jai shiv onkara bhaj har shiv onkara…
IAST
ekānana caturānana pañcānana rājai|haṃsāsana garuṛāsana vṛṣabāhana sājai| jaya śiva°|
Our explanation The three gods shine with one face, four faces and five faces. They are seated on a swan, on Garuda the eagle, and on a bull. The usual explanation is that the four faces and the swan are Brahma's, Garuda is Vishnu's, and the five faces and the bull are Shiva's.
हिंदी अर्थ तीनों देव एक मुख, चार मुख और पाँच मुख से शोभित हैं। वे हंस, गरुड़ और बैल (वृषभ) पर विराजते हैं। प्रायः यह अर्थ किया जाता है कि चार मुख और हंस ब्रह्मा के हैं, गरुड़ विष्णु के, और पाँच मुख और बैल शिवजी के।
2 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1913 Bombay printing reads: एकानन चतुरानन पंचानन राजे ॥ हंसासन गरुडासन वृषभासन साजे ॥ वृषभासन ('seated on the bull') for वृषबाहन ('riding the bull'); राजे, साजे for राजै, साजै.
- Addition The 1902 Lahore printing reads: एकानन चतुरानन पंचानन राजे। शिव पंचानन राजे हंसासन गरुडासन वृषवाहन साजे। Repeats 'शिव पंचानन राजे'. Read on the page images, pp. 20–21, leaves n70–n71.
Stanza 2
दो भुज चारु चतुर्भुज दशभुज अति सोहैं।तीनों रूप निरखते त्रिभुवन जन मोहैं। जय शिव॰।
Do bhuj charu chaturbhuj dashbhuj ati sohainTinon rup nirakhte tribhuvan jan mohain, jai shiv onkara bhaj har shiv onkara…
IAST
do bhuja cāru caturbhuja daśabhuja ati sohaiṃ|tīnoṃ rūpa nirakhate tribhuvana jana mohaiṃ| jaya śiva°|
Our explanation They shine in great beauty with two arms, with the four lovely arms (cāru caturbhuj) and with ten arms. Seeing the three forms, the people of the three worlds are enchanted. (The 1921 printing and Randhir read cār, 'four', for cāru, 'lovely'.)
हिंदी अर्थ वे दो भुजाओं, चार सुंदर (चारु) भुजाओं और दस भुजाओं से अत्यंत शोभित हैं। इन तीनों रूपों को देखकर तीनों लोकों के लोग मोहित हो जाते हैं। (1921 की छपाई और रणधीर प्रकाशन में "चारु" (सुंदर) की जगह "चार" है।)
7 printings differ
Edition differences. Another printing or text reads this place differently.
- The printed edition reads: दोयभुज चारचतुरभुज दशभुजते सोहैं।
तीनरूप निरखत त्रिभुवनजन मोहैं। जय शिव॰। - Word The 1921 Calcutta (209 Cornwallis Street) printing reads: दोयभुज चारचतुरभुज दशभुजते सोहैं। तीनरूप निरखत त्रिभुवनजन मोहैं। The base printing (p. 86, leaf n103): दोयभुज, दशभुजते, निरखत. The display follows today's common wording (decision 14).
- Word Today's text from Gita Press, Gorakhpur reads: दो भुज चारु चतुर्भुज दशभुज अति सोहै। तीनों रूप निरखते त्रिभुवन-जन मोहै। चारु ('fair'), as now shown (since 15 Oct 2026, batch 7). Read on the page image, p. 13, leaf n13.
- Word Today's text from Randhir Prakashan, Hardwar reads: दो भुज चार चतुर्भुज दसभुज अति सोहै, तीनों रूप निरखते त्रिभुवन मन मोहे। चार ('four', the 1921 word) for चारु; मन ('mind') for जन. Read on the page image, p. 21, leaf n24.
- Word Today's text from sanskritdocuments.org reads: दो भुज चारु चतुर्भुज दस भुज से सोहे। तीनों रूप निरखते त्रिभुवन जन मोहे। चारु, as now shown; 'से' for अति.
- Word The 1913 Bombay printing reads: दो मुख चार चतुर्भुज दशमुखते सोहैं ॥ तीनों रूप निरखता त्रिभुवन जन मोहैं ॥ 'दो मुख … दशमुखते' (two faces … ten faces) for 'दोयभुज … दशभुजते' (two arms … ten arms); निरखता for निरखत.
- Word The 1902 Lahore printing reads: दोभुज चारु चतुर्भुज दशभुज तुम सोहे शिव दशभुज तुम सोहे। तीनो एक स्वरूपा त्रिभुवन मनमोहे। 'तीनो एक स्वरूपा' ('the three are one form') for 'तीनरूप निरखत'. Read on the page image, p. 21, leaf n71.
Stanza 3
अक्षमाला वनमाला मुण्डमाला धारी।चन्दन मृगमद चन्दा भाले शुभकारी। जय शिव॰।
Akshamala vanmala mundamala dhariChandan mrigmad chanda bhale shubhkari, jai shiv onkara bhaj har shiv onkara…
IAST
akṣamālā vanamālā muṇḍamālā dhārī|candana mṛgamada candā bhāle śubhakārī| jaya śiva°|
Our explanation They wear a rosary of beads (akṣamālā), a garland of forest flowers (vanamālā) and a garland of heads (muṇḍamālā; the 1921 printing has ruṇḍamālā), usually taken as Brahma's, Vishnu's and Shiva's. Sandal paste, musk and the moon on the forehead make them auspicious.
हिंदी अर्थ वे अक्षमाला (मनकों की माला), वनमाला (वन के फूलों की माला) और मुंडमाला (मुंडों की माला; 1921 की छपाई में "रुंडमाला") धारण करते हैं, जिन्हें प्रायः क्रम से ब्रह्मा, विष्णु और शिव की माना जाता है। माथे पर चंदन, कस्तूरी (मृगमद) और चंद्रमा उन्हें मंगलमय बनाते हैं।
6 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1921 Calcutta (209 Cornwallis Street) printing reads: अक्षमालाबनमालारुण्ड मालाधारी। चन्दनमृगमदचन्दा भाले शुभकारी। जय शिव॰। The 1921 base printing (p. 86, leaf n103). Since 15 Oct 2026 (batch 7, decision 14 addendum) the display follows मुण्डमाला, printed by Randhir and sanskritdocuments.org. This is the printing's own text.
- Word Today's text from Gita Press, Gorakhpur reads: अक्षमाला वनमाला रुण्डमाला धारी। त्रिपुरारी कंसारी करमाला धारी। रुण्डमाला (the 1921 word) for मुण्डमाला, and a different second line: 'त्रिपुरारी कंसारी करमाला धारी' (Shiva, foe of Tripura; Krishna, foe of Kamsa; holding a rosary). Read on the page image, p. 13, leaf n13.
- Word Today's text from Randhir Prakashan, Hardwar reads: अक्षमाला वनमाला मुण्डमाला धारी, चंदन मृगमद चंदा सोहै त्रिपुरारी। मुण्डमाला, as now shown (since 15 Oct 2026, batch 7); 'सोहै त्रिपुरारी' for 'भाले शुभकारी'. Read on the page image, p. 21, leaf n24.
- Word Today's text from sanskritdocuments.org reads: अक्षमाला वनमाला मुण्डमाला धारी। चंदन मृग मद सोहे भाले शशि धारी। मुण्डमाला, as now shown; 'सोहे भाले शशि धारी' for 'चन्दा भाले शुभकारी'. The three present-day texts disagree on the second line, so the 1921 line stays.
- Verse division The 1913 Bombay printing reads: अक्षमाला वनमाला रुंडमाला धारी ॥ चन्दन मृगमद चन्दा भाले शुभकारी॥ The 1921 words, printed apart (रुंडमाला for today's मुण्डमाला); the display follows this word division.
- Word The 1902 Lahore printing reads: अक्षमाला वनमाला रुंडमाला धारी शिव रुंडमाला धारी। चंदन मृगमद लेपन भालेशशिधारी। 'लेपन भाले शशिधारी' ('anointed, the moon on the forehead') for 'चन्दा भाले शुभकारी'. Read on the page image, p. 21, leaf n71.
Stanza 4
श्वेताम्बर पीताम्बर बाघाम्बर अङ्गे।सनकादिक ब्रह्मादिक भूतादिक सङ्गे। जय शिव॰।
Shwetambar pitambar baghambar angeSankadik brahmadik bhutadik sange, jai shiv onkara bhaj har shiv onkara…
IAST
śvetāmbara pītāmbara bāghāmbara aṅge|sanakādika brahmādika bhūtādika saṅge| jaya śiva°|
Our explanation On their bodies are white cloth, yellow cloth and a tiger skin, usually taken as Brahma's, Vishnu's and Shiva's. With them are Sanaka and the other sages, Brahma and the other gods, and the bhūtas, the spirits who attend Shiva.
हिंदी अर्थ उनके अंगों पर श्वेत वस्त्र, पीला वस्त्र (पीतांबर) और बाघ की खाल (बाघांबर) है, जिन्हें प्रायः क्रम से ब्रह्मा, विष्णु और शिव का माना जाता है। उनके साथ सनक आदि ऋषि, ब्रह्मा आदि देवता और भूतगण (शिवजी के साथ रहने वाले गण) रहते हैं।
5 printings differ
Edition differences. Another printing or text reads this place differently.
- The printed edition reads: श्वेताम्बर पीताम्बर बाघाम्बर अङ्गे।
सनकादिक प्रभुतादिक भूतादिक सङ्गे। जय शिव॰। - Word The 1921 Calcutta (209 Cornwallis Street) printing reads: सनकादिक प्रभुतादिक भूतादिक सङ्गे। The base printing (p. 86, leaf n103) has प्रभुतादिक.
- Word Today's text from Gita Press, Gorakhpur reads: श्वेताम्बर पीताम्बर बाघाम्बर अंगे। सनकादिक गरुडादिक भूतादिक संगे। गरुडादिक for ब्रह्मादिक. Read on the page image, p. 13, leaf n13.
- Word The 1913 Bombay printing reads: श्वेताम्बर पीतांबर बाघाम्बर राजै ॥ सनकादिक भूतादिक साजै ॥ राजै, साजै for अङ्गे, सङ्गे; no प्रभुतादिक. The word for the tiger skin is blurred on the scan.
- Word The 1902 Lahore printing reads: श्वेतांबर पीतांबर बागंबर अंगे शिव बागंबर अंगे। इंद्रादिक सनकादिक भूतादिक संगे। इंद्रादिक for प्रभुतादिक. Read on the page image, p. 21, leaf n71.
Stanza 5
करमधि रहै कमण्डलु चक्र त्रिशूलके धरता।युगकर्ता युगभर्ता युगसंहारके कर्ता। जय शिव॰।
Karamadhi rahai kamandalu chakra trishulke dhartaYugakarta yugabharta yugsanharke karta, jai shiv onkara bhaj har shiv onkara…
IAST
karamadhi rahai kamaṇḍalu cakra triśūlake dharatā|yugakartā yugabhartā yugasaṃhārake kartā| jaya śiva°|
Our explanation In their hands are the water pot (kamaṇḍalu), the discus and the trident, usually taken as Brahma's, Vishnu's and Shiva's. They make the ages of the world, sustain them and bring them to an end.
हिंदी अर्थ उनके हाथों में कमंडल, चक्र और त्रिशूल हैं, जिन्हें प्रायः क्रम से ब्रह्मा, विष्णु और शिव का माना जाता है। वे युगों को रचते हैं, उनका पालन करते हैं और उनका संहार करते हैं।
5 printings differ
Edition differences. Another printing or text reads this place differently.
- Word Today's text from Gita Press, Gorakhpur reads: कर मध्ये सुकमण्डलु चक्र शूलधारी। सुखकारी दुखहारी जग-पालनकारी। Not followed since 15 Oct 2026 (batch 7): 'कर मध्ये सुकमण्डलु चक्र शूलधारी। सुखकारी दुखहारी जग-पालनकारी' for the 1921 couplet. Randhir prints त्रिशूलधारी where Gita Press prints शूलधारी, so no two publishers print the first line's rhyme word; the second line alone would break the couplet's rhyme, and sanskritdocuments.org prints a couplet close to 1921's (decision 14 addendum c and d). Read on the page image, p. 13, leaf n13.
- Word Today's text from Randhir Prakashan, Hardwar reads: करके मध्ये कमंडलु चक्र त्रिशूलधारी, सुखकारी दुखहारी जगपालन कारी। Not followed since 15 Oct 2026 (batch 7): 'करके मध्ये कमंडलु चक्र त्रिशूलधारी, सुखकारी दुखहारी जगपालन कारी' for the 1921 couplet (see the Gita Press variant). Read on the page image, p. 21, leaf n24.
- Word Today's text from sanskritdocuments.org reads: कर में श्रेष्ठ कमण्डलु चक्र त्रिशूल धरता। जगकर्ता जगहर्ता जग पालन कर्ता। Close to the 1921 line, with जग ('the world') for युग ('the age'): 'maker, ender and sustainer of the world'.
- Word The 1913 Bombay printing reads: करमें कमंडलु राजत चक्र त्रिशूल धरंता॥ जग करता जग भरता जगके संहरता ॥ जग ('the world') for युग ('the age'), as most printings today have it.
- Word The 1902 Lahore printing reads: करमध्ये करमंडल चक्र त्रिशूल धरता शिव चक्र त्रिशूल धरता। जग कर्ता जगभर्ता जगनिश्चे हर्ता। जग for युग; 'जगनिश्चे हर्ता' for 'युगसंहारके कर्ता'. Read on the page image, p. 22, leaf n72.
Stanza 6
ब्रह्मा विष्णु सदाशिव जानत अविवेका।प्रणवाक्षर में शोभित ये तीनों एका। जय शिव॰।
Brahma vishnu sadashiv janat avivekaPranvakshar men shobhit ye tinon eka, jai shiv onkara bhaj har shiv onkara…
IAST
brahmā viṣṇu sadāśiva jānata avivekā|praṇavākṣara meṃ śobhita ye tīnoṃ ekā| jaya śiva°|
Our explanation The aarti says that Brahma, Vishnu and Sadashiva shine as one within the syllable Om (praṇava). The first line has two readings. The common one is that people without discernment (avivekā) take the three to be separate. Another reading takes avivekā as "without separation", so that the line says the three are known as undivided. Both readings end in the same claim, that the three are one.
हिंदी अर्थ आरती कहती है कि प्रणव (ॐ) अक्षर में ब्रह्मा, विष्णु और सदाशिव तीनों एक होकर शोभित हैं। पहली पंक्ति के दो अर्थ किए जाते हैं। प्रचलित अर्थ यह है कि विवेक-रहित (अविवेकी) लोग इन तीनों को अलग-अलग मानते हैं। दूसरा अर्थ "अविवेका" को "बिना भेद के" लेता है, यानी तीनों अभिन्न जाने जाते हैं। दोनों अर्थ एक ही बात पर पहुँचते हैं कि ये तीनों एक हैं।
5 printings differ
Edition differences. Another printing or text reads this place differently.
- The printed edition reads: ब्रह्मा विष्णु सदाशिव जानत अविवेका।
प्रणवाक्षर मध्ये ए तीनो एका। जय शिव॰। - Word The 1921 Calcutta (209 Cornwallis Street) printing reads: प्रणवाक्षर मध्ये ए तीनो एका। The base printing (p. 86, leaf n103): 'मध्ये ए' ('within, these') and no शोभित. The display follows today's common wording (decision 14).
- Word Today's text from sanskritdocuments.org reads: ब्रह्मा विष्णु सदाशिव जानत अविवेका। प्रणवाक्षर में शोभित यह तीनों एका। यह for ये.
- Word The 1913 Bombay printing reads: ब्रह्मा विष्णु सदाशिव जानत अविबेका ॥ प्रणव अक्षरन मध्ये यह तीनों एका ॥ 'प्रणव अक्षरन' for प्रणवाक्षर; यह for ए; अविबेका for अविवेका.
- Omission The 1902 Lahore printing reads: — The 1902 printing has no such stanza (pp. 20–23, leaves n70–n73).
Stanza 7
त्रिगुणस्वामी की आरती जो कोई नर गावै।कहत शिवानंद स्वामी मनवाञ्छित फल पावै। जय शिव॰।
Trigunaswami ki arti jo koi nar gavaiKahat shivanand swami manvanchhit phal pavai, jai shiv onkara bhaj har shiv onkara…
IAST
triguṇasvāmī kī āratī jo koī nara gāvai|kahata śivānaṃda svāmī manavāñchita phala pāvai| jaya śiva°|
Our explanation The aarti says that any person who sings this aarti of the Lord of the three guṇas receives the fruit their heart wishes for. It gives this as the word of Shivanand Swami. These are the text's own words.
हिंदी अर्थ आरती कहती है कि जो कोई भी व्यक्ति त्रिगुण स्वामी की यह आरती गाता है, उसे मनचाहा फल मिलता है। यह बात शिवानंद स्वामी के कथन के रूप में कही गई है। ये आरती के अपने शब्द हैं।
The text’s own words about its benefits, not a promise from Pujadeep.
7 printings differ
Edition differences. Another printing or text reads this place differently.
- The printed edition reads: त्रिगुणस्वामी की आरती जो कोई गावै।
भणत शिवानन्दस्वामी मनवाञ्छित पावै। जय शिव॰। - Word The 1921 Calcutta (209 Cornwallis Street) printing reads: त्रिगुणस्वामी की आरती जो कोई गावै। भणत शिवानन्दस्वामी मनवाञ्छित पावै। The base printing (p. 86, leaf n103): no नर; भणत for कहत (an older change, from the 1902 printing); no फल (from the 1913 printing).
- Word Today's text from Gita Press, Gorakhpur reads: त्रिगुणस्वामिकी आरति जो कोइ नर गावै। भनत शिवानन्द स्वामी मनवाञ्छित पावै। भनत for कहत; no फल. Read on the page image, p. 13, leaf n13.
- Word Today's text from Randhir Prakashan, Hardwar reads: त्रिगुण शिव जी की आरती जो कोई नर गावे, कहत शिवानन्द स्वामी सुख सम्पत्ति पावे। 'त्रिगुण शिव जी की' for 'त्रिगुणस्वामी की'; 'सुख सम्पत्ति' ('happiness and wealth') for 'मनवाञ्छित फल'. Read on the page image, p. 21, leaf n24.
- Word Today's text from sanskritdocuments.org reads: निर्गुण शिव की आरती जो कोई नर गावे। कहत शिवानंद स्वामी मन वाँछित फल पावे। 'निर्गुण शिव की' ('of Shiva beyond the guṇas') for 'त्रिगुणस्वामी की'.
- Word The 1913 Bombay printing reads: श्रीशंकरकी आरति जो कोईं गावैं ॥ कहै सदानंद स्वामी वांछित फल पावै ॥ 'श्रीशंकरकी' for 'त्रिगुणस्वामी की'; 'कहै सदानंद स्वामी' for 'भणत शिवानन्दस्वामी'.
- Word The 1902 Lahore printing reads: शिवजी की आरती मंगल निशिदिन जो गावे शिव निसदिन जो गावे। कहत शिवानंद स्वामी वांछित फलपावे। 'शिवजी की आरती मंगल निशिदिन' ('Shiva's auspicious aarti, day and night') for 'त्रिगुणस्वामी की आरती'. Read on the page image, p. 23, leaf n73.
Hindi text: a reading text, checked against today’s editions; dated by the 1921 Calcutta printing. Meanings: written for Pujadeep and checked against the cited edition. Source and changes
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Om Jai Shiv Omkara
जय शिव ओंकारा भज हर शिव ओंकारा।
ब्रह्मा विष्णु सदाशिव अर्द्धंगी धारा।
Jai shiv onkara bhaj har shiv onkara
Brahma vishnu sadashiv arddhangi dhara
The refrain hails Shiva as Omkara, the sacred sound Om, and calls on the singer to worship (bhaj) him as Hara, a name of Shiva ("the one who takes away"). It names Brahma, Vishnu and Sadashiva together, and calls Shiva the one who holds his consort Parvati as half of his own body (ardhāṅgī).
(Meaning written for Pujadeep and checked against the cited edition.)
Text: a reading text, dated by the 1921 Calcutta printing.
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About the Om Jai Shiv Omkara
The aarti is traditional. Its last stanza names Shivanand Swami (one 1913 printing has Sadanand Swami), but no dated record of who he was was found.
The text is based on a Calcutta collection of hymns printed in 1920–21 (Samvat 1977). Where that printing differs from the words families sing today, the page shows today's words, checked against three present-day texts from three publishers. So the refrain reads "jay Shiv Omkara, bhaj Har Shiv Omkara", stanza 2 calls the four arms "cāru" ("lovely") and stanza 3 has "muṇḍamālā". Stanza 5 keeps the 1921 couplet, which says that the three make, sustain and end the ages: Gita Press and Randhir print another couplet ("sukhkārī dukhhārī jagpālankārī"), but they do not agree on the word before it, and a line changed alone would break the rhyme. Some words also follow a 1913 Bombay bhajan book and a 1902 Lahore pamphlet ("tīnoṃ rūp", "kahat śivānand svāmī … phal pāvai"). Each older word is listed under its stanza. Some texts today open with "Om jai Shiv Omkara, svāmī …"; the two printed books read for this page do not, so that opening is listed as a variant. The 1902 printing has a longer form, with stanzas on Shiva's earrings, the Ganga in his hair and Vishwanath at Kashi; it is not shown here.
How to say it
Sung Hindi drops the final short "a" (Shiv, not Śiva; jay, not jaya), though the IAST line writes every vowel as spelled. "जय शिव॰" after each stanza is the printed cue to sing the refrain again.
Festivals whose guides name this prayer
More prayers to Shiva
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Questions families ask
Who wrote the Om Jai Shiv Omkara?
Traditional.
Which text does this page follow?
Hindi text: a reading text, checked against today’s editions; dated by the 1921 Calcutta printing. Meanings: written for Pujadeep and checked against the cited edition. See the source
Source and licence
- Dated witness
- Shri Kali Namamrit (श्रीकालीनामामृत), an illustrated collection of hymns, bhajans and aartis to Kali and the Devi, collected by Pt. Shivadatta 'Kaviratna' (Shivadatta "Kaviratna", Ramkrishna Bhagwandas Bhavsinghka (रामकृष्ण भगवान दास भावसिंहका), given away free ('विनामूल्य'), Calcutta (209 Cornwallis Street), 1921). Public domain. Used only to date the text. The Devanagari on this page is a reading text and is not copied from this printing.
- Common wording
- In this text, 13 words follow today's common wording, checked against Gita Press, Gorakhpur; Randhir Prakashan, Hardwar and sanskritdocuments.org.
- Our explanation
- Explanation written for this site from the sources listed here, and checked against the cited edition. It is not a translation and not the only way to read the text. Free to quote with credit.
- Checked
- Checked against the cited edition, October 15, 2026.
- Updated
- October 27, 2026