Kubera was originally the king of Lanka.

Ravana was his step brother.

Ravana defeated Kubera and captured Lanka along with Pushpaka Vimana.

Ravana became intoxicated with his pride and arrogance.

Once while going around in the Pushpaka Vimana, Kailasa Parvata blocked his path.

He got down and lifted Kailasa with his hands to throw it away.

Mahadeva sensed Kailasa moving under him, realized the mischief of Ravana and just pushed it down with the toe of his leg.

Ravana's fingers were crushed.

Ravana realized that there was someone far more powerful than him.

In grief and repentance he prayed to Shankara by composing the Shiva Tandava Stotra.

Mahadeva was moved.

He pardoned Ravana and gifted him a sword called Chandrahasa.

The first shloka of Shiva Tandava Stotra-


जटाटवीगलज्जलप्रवाहपावितस्थले
गलेऽवलम्ब्य लम्बितां भुजङ्गतुङगमालिकाम्।
डमड्डमड्डमड्डमन्निनादवड्डमर्वयं
चकार चण्डताण्डवं तनोतु नःशिवः शिवम्॥

The first line-

जटाटवीगलज्जलप्रवाहपावितस्थले

It is split like this-

जटा-अटवी-गलत्-जलप्रवाह-पावितस्थले

जटा is Shiva’s coiled matted hair.

अटवी means forest.

Shiva’s jata is compared to a thick dense forest.

गलत् means flowing out of.

जलप्रवाह- water flowing out of.

Which is this water flowing out of Shiva’s jata?

Ganga.

जलप्रवाह-पावितस्थले-

पावित means pavitra, made pure because Ganga is flowing through it.

पावितस्थले- place which is pavitra because of Ganga flowing through it.

This is where Shankara is doing tandava.

The place where he is doing tandava is being described.

गलेऽवलम्ब्य लम्बितां भुजङ्गतुङ्गमालिकाम्

गले-लम्बितां-भुजङ्गतुङ्गमालिकां-अवलम्ब्य

What is Mahadeva wearing as his garland, malika ?

भुजङ्गतुङ्गः- Bhujanga means serpent, tunga means peak, showing the greatness of the serpent that he is wearing.

गले भुजङ्गतुङ्गमालिकां लम्बितां अवलम्ब्य

Gala means neck.

अवलम्ब्य- hanging ‌a serpent down from his neck.

As a long garland.

डमड्डमड्डमड्डमन्निनादवड्डमर्वयं

डमत् means डमेति शब्दं कुर्वत् - making dama sound, the sound of damaru- dama dama dama dama.

Damat ninadavat – just as how the sound of the damaru spreads in all directions, all around.

अयं डमरुः नः शिवं तनोतु – may this damaru spread goodness, happiness for us all around.

पावितस्थले यः शिवः चण्डताण्डवं चकार – Shiva who did ferocious tandava dance in that pristine place, may he:

नः शिवं तनोतु- advance, extend, spread all around happiness for us.

So the meaning goes-

यः शिवः जटाटवीगलज्जलप्रवाहपावितस्थले चण्डताणडवं चकार – Shiva who did tandava at the holy and pristine place where Ganga from his jungle like jata flowed;

यः शिवः गले लम्बितां भुजङ्गतुङ्गमालिकां अवलम्ब्य चण्डताण्डवं चकार-

By hanging a serpent, a great serpent as his garland he did tandava.

डमड्डमड्डमड्डमन्निनादवड्डमर्वयं नः शिवं तनोतु-

May the damaru that makes dama dama sound spread happiness for us all around.

Take all our fears away.

Keep all our troubles away.

शिवः नः शिवं तनोतु

May Lord Shiva himself spread our happiness all around.

Give us happiness everywhere.

The second shloka-

जटाकटाहसम्भ्रमभ्रमन्निलिम्पनिर्झरी-
विलोलवीचिवल्लरीविराजमानमूर्द्धनि।
धगद्धगद्धगज्वललल्ललाटपट्टपावके
किशोरचन्द्रशेखरे रतिः प्रतिक्षणं मम॥

जटाकटाहसम्भ्रमभ्रमन्निलिम्पनिर्झरी

जटा-कटाह-संभ्रमभ्रमत्-निलिम्प-निर्झरी

निर्झरी means river.

निलिम्पनिर्झरी means divine river, Ganga.

कटाह is well.

जटाकटाह- Bhagawan’s jata looks like a well and Ganga the divine river inside it;

संभ्रमभ्रमत्- agitated and whirling around eager to come out.

And when it comes out, it looks like a वल्लरी, a creeper plant, like the pumpkin plant, that comes out of earth and moves forward.

What kind of a वल्लरी?

विलोलवीचिवल्लरी- wavy and eager to move forward.

Mahadeva’s head is adorned by wavy Ganga flowing out of his well-like jata and eagerly moving forward.

धगद्धगद्धगज्वललल्ललाटपट्टपावके

धगत्-धगत्-धगत्-ज्वलत्-ललाटपट्टपावके

पावक means fire, ललाटपट्ट means forehead.

The fire on his forehead, the fire in his third eye.

What kind of fire?

धगद्धगद्धगत् ज्वलत् – burning, making the sound धगद्धगद्धगत्

किशोरचन्द्रशेखरे

Shekhara means the upper part of forehead, above the forehead.

Kishora Chandra- young moon.

The crescent adorns his upper forehead.

रतिः- delight, happiness.

प्रतिक्षणम्- every moment, moment to moment.

My delight, happiness always are on three things.

These are the three things that keep me happy moment to moment.

The wavy divine Ganga coming out of his well like jata.

The fire on his forehead burning making the sound धगत्-धगत्-धगत्.

And the young moon on his upper forehead.

The third shloka-

धराधरेन्द्रनन्दिनीविलासबन्धुबन्धुर-
स्फ़ुरद्दिगन्तसन्ततिप्रमोदमानमानसे।
कृपाकटाक्षधोरणीनिरुद्धदुर्धरापदि
क्वचिद्दिगम्बरे मनो विनोदमेतु वस्तुनि॥

धराधरेन्द्र-नन्दिनी-विलास-बन्धु-बन्धुर-स्फुरत्-दिगन्त-सन्तति-प्रमोदमान-मानसे

प्रमोदमानमानसे- in him who is enjoying the activities of स्फ़ुरद्दिगन्तसन्तति, of all the beings of the universe, दिगन्त means who are within,inside of the ten directions.

स्फुरत्- their activities are flashing, brilliant.

How did these beings come into existence?

Through the विलास, leela which is also बन्धुर, pleasant, through the leela of धराधरेन्द्रनन्दिनी.

बन्धु, here it indicates the connection between creation and Shakti, Parvathy, the link.

मनोविनोदमेतु

In such a divinity, Mahadeva, मनोविनोदमेतु, take the delight of your mind to him, find your delight in him.

धराधर is parvata, their Indra, king, king of mountains, Himalaya, Himavan.

His nandini, daughter, Parvathy- धराधरेन्द्रनन्दिनी.

Bhagavan is enjoying the action of all the beings who are within the ten directions, inside of the ten directions, created by the leela of Parvathy.

And through the uninterrupted धोरणी;

धोरणी means uninterrupted; of his कृपाकटाक्ष- the gracious merciful glance through the corner of his eye, in him;

निरुद्धदुर्धरापदि- one who stops the impending unbearable danger, in him;

And in दिगम्बरे वस्तुनि- his clothes are the ten directions.

Those are what cover him.

He is as vast as the ten directions.

He is as infinite as the ten directions.

Does the direction end anywhere?

Horizon is as far as you can see.

Go there and the horizon is still as much ahead.

Directions are endless.

Those are his clothes.

He is infinite.

दिगम्बरे वस्तुनि- in such a thing; vastu, object is used here as a qualifying term.

When you say infinite, it is unfathomable by the mind.

By saying vastu we are trying to grab his form with the mind, with the mind of limited capacity.

The next shloka-

जटाभुजङ्गगपिङ्गगलस्फुरत्फणामणिप्रभा-
कदम्बकुम्कुमद्रवप्रलिप्तदिग्वधूमुखे।
मदान्धसिन्धुरस्फुरत्त्वगुत्तरीयमेदुरे
मनो विनोदमद्भुतं बिभर्तु भूतभर्तरि॥

Two other aspects of Mahadeva are being described in this shloka.

There is another serpent coiled around his jata.

There is naga mani on top of its hood.

It is emanating brilliant reddish brown light.

This light is reaching up to the ten directions.

The directions are compared to a bride whose face is anointed with kumkuma made from turmeric powder.

The light from the gem on top of the hood of the serpent makes her face look as if it is anointed with kumkuma.

It is so brilliant.

जटाभुजङ्ग- bhujanga means snake, serpent.

पिङ्गल- reddish brown, the color of kumkuma.

स्फुरत्फणामणिप्रभा- the brilliance of that mani, gem.

कदंब means turmeric.

कदंबकुङ्कुमद्रव- the paste made from kadamba, kumkuma.

प्रलिप्त- anointed with it.

दिग्वधू- the ten directions compared to a vadhu, bride.

By saying दिग्वधूमुखे it means; in him, who has caused this to happen.

मदान्धसिन्धुरस्फुरत्त्वगुत्तरीयमेदुरे

मदान्ध-सिन्धुर-स्फुरत्-त्वक्-उत्तरीय-मेदुरे

सिन्धुर means elephant, reference is to Gajasura whom Mahadeva killed.

मदान्ध the Asura blind with arrogance.

Mahadeva wears the thick skin, त्वक् of Gajasura as his उत्तरीय, in him;

मनोविनोदमद्भुतं बिभर्तु भूतभर्तरि

भूतभर्ता- ruler of all beings.

भूतभर्तरि- in him;

मनोविनोदं अद्भुतम् –marvellous delight of the mind.

बिभर्तु- maintain it in him.

Engage your mind constantly in him and derive marvellous delight out of him.

Next shloka-

सहस्रलोचनप्रभृत्यशेषलेखशेखर –
प्रसूनधूलिधोरणीविधूसराङ्घ्रिपीठभूः।
भुजङ्गराजमालया निबद्धजाटजूटकः
श्रियै चिराय जायतां चकोरबन्धुशेखरः॥

सहस्रलोचन-प्रभृति-अशेषलेखशेखर-प्रसूनधूलिधोरणी-विधूसर-अङ्घ्रि-पीठभूः

Bhagavan’s feet and the place where he is standing are being described.

Sahasra lochana is Indra.

सहस्रलोचनप्रभृति- starting from Indra.

अशेषलेख – all the Devas, they prostrate at his feet, keep their heads at his feet and offer namaskara.

And when they do that-

शेखरप्रसूनधूलिधोरणी

Shekhara here means the garlands they wear or their hair.

प्रसून- flower.

धूलि- pollens, flowerdust from those flowers.

शेखरप्रसूनधूलि- pollens of flowers in the garlands worn by Deavs starting from Indra keeping their heads at the feet of Mahadeva and offering respects to him.

धोरणी – these pollens keep on falling at his feet, they keep on falling at his feet and around the place where he is standing.

And the place पीठभूः where his feet अङ्घ्रि are resting, placed have become विधूसर- the color of that dust from the flowers, pollens.

जाटजूटकः- one with जाटजूटः – heavy thich jata.

(Here जटाजूटकः is modified as जाटजूटकः- जाट means connected to जटा)

His jata is भुजङ्गराजमालया निबद्धः - it is tied with a garland which is again a serpent, भुजङ्गराज, king of serpents, a great serpent.

श्रियै चिराय जायतां चकोरबन्धुशेखरः

Chakora is a bird that is supposed to drink moonlight.

The बन्धु, wellwisher of that bird is Moon, चकोरबन्धु.

चकोरबन्धुशेखरः- चन्द्रशेखरः- Mahadeva who adorns the crescent on his upper forehead.

May he, Lord Mahadeva-

श्रियै चिराय जायतां -be there for, bless us with permanent shri, aiswarya, prosperity.

The next shloka-

ललाटचत्वरज्वलद्धनञ्जयस्फुलिङ्गभा-
निपीतपञ्चसायकं नमन्निलिम्पनायकम्।
सुधामयूखलेखया विराजमानशेखरं
महाकपालि सम्पदे शिरो जटालमस्तु नः॥

सम्पदे शिरः - अस्तु नः which is the last line.

His head is being praised and it is said that may his head, meaning Mahadeva himself be for our sampat, prosperity, aiswarya, wealth.

ललाट-चत्वर-ज्वलत्-धनञ्जय-स्फुलिङ्गभा-निपीत-पञ्चसायकम्

His forehead, ललाट is being compared to a चत्वर, courtyard.

As broad as a courtyard.

ज्वलत्-धनञ्जय- agni burning there as his third eye.

स्फुलिङ्गभा- the sparks coming out of it.

निपीतपञ्चसायकम्- consumed पञ्चसायक, the god with five arrows, Kamadeva.

And नमन्निलिम्पनायकम्

निलिम्पनायक is leader of Devas, Indra.

नमत्-निलिम्पनायकम् - it humbled Indra.

That agni humbled Indra by consuming Kamadeva.

Because Indra had sent Kamadeva to Shiva with the task of distracting him from his tapas.

And when Kamadeva was burnt to ashes by Shiva, Indra was humbled.

नमन्निलिम्पनायकम्

सुधामयूखलेखया

सुधा is amrita, nectar.

मयूख- rays, Moonrays compared to nectar.

लेख means the streak of the crescent.

विराजमानशेखरम्- his shekhara, head is adorned by the streak of the nectarine crescent.

May his head described thus with jata jatalam;

It is the head of Mahakapali, Mahadeva, may it be for our sampat, aiswarya.

सम्पदे अस्तु नः

The next shloka-

करालभालपट्टिकाधगद्धगद्धगज्जवल-
द्धनञ्जयाहुतीकृतप्रचण्डपञ्चसायके।
धराधरेन्द्रनन्दिनीकुचाग्रचित्रपत्रक-
प्रकल्पनैकशिल्पिनि त्रिलोचने रतिर्मम॥

करालभालपट्टिका-धगत्-धगत्-धगत्-ज्वलत्-धनञ्जय-आहुतीकृत-प्रचण्ड-पञ्चसायके

कराल means fierce, formidable.

भालपट्टिका- the broad strip of his forehead.

धनञ्जय- agni.

धगत्-धगत्-धगत्-ज्वलत्- agni burning making dhagat dhagat dhagat sound.

In that agni, पञ्चसायक , Kamadeva has been offered as oblation, ahuti.

प्रचण्ड means passionate, obsessed.

Kamadeva was obsessed with distracting Mahadeva from his tapas, intense about igniting passion in Mahadeva towards Parvathy who was waiting by his side.

करालभालपट्टिकाधगद्धगद्धगज्जवल-
द्धनञ्जयाहुतीकृतप्रचण्डपञ्चसायके

In him;

धराधरेन्द्रनन्दिनी- Parvathy as explained before.

कुचाग्रचित्रपत्रकप्रकल्पनैकशिल्पिनि

चित्रपत्रक- drawing patravali, drawing with his fingers various shapes such as leaves as in mehendi.

Where is he drawing them?

कुचाग्र of धराधरेन्द्रनन्दिनी

On the tips of the bosom of Parvathy Devi.

प्रकल्पनैकशिल्पिनि – the one and only shilpi, artist who does that.

In him;

त्रिलोचने- in that three eyed Mahadeva;

रतिर्मम- my delight is in him.

The next shloka-

नवीनमेघमण्डलीनिरुद्धदुर्धरस्फुरत्-
कुहूनिशीथिनीतमःप्रबन्धबद्धकन्धरः।
निलिम्पनिर्झरीधरस्तनोतु कृत्तिसिन्धुरः
कलानिधानबन्धुरः श्रियं जगद् धुरन्धरः॥

The color of Shiva’s neck is being described.

कुहूनिशीथिनीतमः- Kuhu is a kind of amavasya in which there is not even trace of moon.

नष्टेन्दुकलामावास्या कुहूः

Even on amavasya, stars are visible.

Now these are also covered by clouds, मेघमण्डली.

निरुद्धदुर्धरस्फुरत्- nirudha means stopped.

The light coming from the stars are also stopped by these clouds.

दुर्धरस्फुरत्- formidable, powerful, pitch darkness.

Why are clouds called naveena, fresh?

The white clouds are always there in the sky, they are the old ones.

When it is about to rain, new dark clouds are freshly formed.

That is how it appears.

Hence, नवीनमेघमण्डली means dark clouds.

So pitch dark, powerful amavasya night in which dark clouds block even the light coming from the stars;

प्रबन्ध-बद्ध-कन्धरः

प्रबन्ध means band.

कन्धर means neck.

Such a dark band is around his neck, a band as dark as the cloudy amavasya night.

निलिम्पनिर्झरीधरः- who adorns the divine river निलिम्पनिर्झरी, Ganga.

कृत्तिसिन्धुरः- who adorns elephant skin, krithi means garment made of skin.

सिन्धुर is elephant.

कलानिधान- the resting place, ashraya of kala-the crescent.

Or ashraya of all arts.

बन्धुरः- who is the most charming, pleasant.

जगद् धुरन्धरः- who bears the load of the universe, who is the support of the universe.

May he;

श्रियं तनोतु- increase our riches, promote our aiswarya.

The next shloka-

प्रफुल्लनीलपङ्कजप्रपञ्चकालिमप्रभा-
वलम्बिकण्ठकन्दलीरुचिप्रबद्धकन्धरम् ।
स्मरच्छिदं पुरच्छिदं भवच्छिदं मखच्छिदं
गजच्छिदान्धकच्छिदं तमन्तकच्छिदं भजे

प्रफुल्ल-नीलपङ्कज-प्रपञ्च-कालिमप्रभा-अवलम्बि-कण्ठकन्दली-रुचिप्रबद्ध-कन्धरम्

प्रफुल्ल- blossomed, opened.

नीलपङ्कज- blue lotus, Utpala.

प्रपञ्च- means expanding, spreading.

The universe is called प्रपञ्च because it expanded out of Brahma, the creator.

It has manifested out of creator Brahma.

कालिमप्रभा- the dark blue lustre, light spreading out of the blue lotus.

The blue lotus here is an allegory pointing towards the blue color of Bhagavan’s neck.
कण्ठकन्दली- the stalk stem of his neck.

कन्दली is plantain, banana tree.

Neck resembling the stem of plantain emanating bright blue light.

It appears as if there is a beautiful blue lotus around his neck.

रुचिप्रबद्ध-कन्धरः।

स्मरच्छित्- स्मरस्य छेत्ता – destroyer of smara, Kamadeva.

स्मरच्छिदं

पुरच्छित्- destroyer of pura, the Tripuras, Tripurantaka.

पुरच्छिदं

भवच्छित्- destroyer of bhava, samsara, worldly delusion, ignorance.

भवच्छिदं

मखच्छित्- makha means yajna, destroyer of Daksha’s yajna.

मखच्छिदं

गजच्छित्- destroyer of Gajasura.

अन्धकच्छित्- destroyer of Andhakasura.

तं अन्तकच्छिदम् – Antaka is Yama.

Andhaka is Asura.

Antaka is Yama.

Destroyer of Yama- अन्तकच्छित्

अन्तकच्छिदम्

तं- him;

भजे- him we serve, him we take refuge in, to him we surrender.

The next shloka-

अखर्वसर्वमङ्गलाकलाकदम्बमञ्जरी
रसप्रवाहमाधुरीविजृम्भणामधुव्रतम् ।
स्मरान्तकं पुरान्तकं भवान्तकं मखान्तकं
गजान्तकान्धकान्तकं तमन्तकान्तकं भजे ।।

खर्व means imperfect, damaged.

अखर्व- perfect.

सर्वमङ्गला- full of auspiciousness.

What is full of auspiciousness?

कलाकदम्बमञ्जरी- all forms of arts, music, dance, poetry, painting; all assembled together like a bouquet of flowers.

रसप्रवाहमाधुरी- their essence is coming out as nectar honey from this bouquet.

And Shankara is ready to enjoy them like a bhramara , मधुव्रत means big black bee, bhramara.

विजृम्भण- with its mouth open.

Mahadeva is like a big black bee with its mouth open.

Mahadeva is an enjoyer of all forms of art.

He is like a bee, bhramara waiting eagerly with mouth open to drink the nectar coming out of all the arts compared to flowers assembled into a bouquet.

स्मरान्तक- destroyer of Smara, Kamadeva.

All those adjectives in the previous shloka स्मरच्छित्, पुरच्छित्, etc. are repeated replacing छेत्ता, स्मरच्छित् , etc. with अन्तक।

स्मरान्तक, पुरान्तक, भवान्तक, मखान्तक, गजान्तक, अन्धकान्तक, अन्तकान्तक।

In him we take refuge, him we serve.

The next shloka-

जयत्वदभ्रविभ्रमभ्रमद्भुजङ्गमश्वस-
द्विनिर्गमत्क्रमस्फुरत्करालभालहव्यवाट्।
धिमिद्धिमिद्धिमिद्ध्वनन्मृदङ्गतुङ्गमङ्गल-
ध्वनिक्रमप्रवर्तितप्रचण्डताण्डवः शिवः॥

जयतु-अदभ्र- विभ्रमभ्रमत्-भुजङ्गम-श्वसत्- निर्गमत्-क्रमस्फुरत्-कराल-भाल-हव्यवाट्

The serpent around his neck is not stationery.

भुजङ्गम means serpent.

विभ्रमभ्रमत्-भुजङ्गम- it keeps on coiling around Mahadeva's neck.

It is looking all around , alert.

And श्वसत्- निर्गमत्- its breath is making the fire;

हव्यवाट् means fire.

Fire on his forehead भाल।

करालभालहव्यवाट्- that ferocious fire on his forehead;

It is making the fire to enflame more and more.

The serpent is blowing, breathing into the fire again and again.

क्रमस्फुरत्- which makes the flames more and more ferocious.

And his tandava is according to the rhythm of the mridanga, मृदङ्गतुङ्ग, great mridanga.

मङ्गलध्वनि – that auspicious rhythm.

ध्वनिक्रमप्रवर्तित – the krama of his dance is as per this rhythm.

मृदङ्गतुङ्गमङ्गलध्वनिक्रमप्रवर्तितप्रचण्डताण्डवः

And the tandava is prachanda, intense.

And what sound is the mridanga making?

धिमिद्धिमिद्धिमिद्ध्वनत्

Dhimi Dhimi Dhimi.

जयतु शिवः- jayatu the first word of the first line and Shiva the last word of the last line.

The next shloka-

दृषद्विचित्रतल्पयोर्भुजङ्गमौक्तिकस्रजो-
र्गरिष्ठरत्नलोष्ठयोः सुहृद्विपक्षपक्षयोः।
तृणारविन्दचक्षुषोः प्रजामहीमहेन्द्रयोः
समप्रवर्तिकः कदा सदाशिवं भजाम्यहम्॥

This shloka says how Mahadeva should be worshiped.

Here objects are being described in pairs:

दृषद्विचित्रतल्पयोः – drishad means rock.

Vichitra talpa means luxurious bed.

समप्रवर्तिकः – considering both alike, whether sleeping on a rock or on a luxurious bed shouldn’t matter.

भुजङ्गमौक्तिकस्रजोः- srak means garland.

Whether wearing a snake or pearls as garland should not matter.

तृणारविन्दचक्षुषोः- treating grass and women having eyes like lotus petals alike.

गरिष्ठरत्नलोष्ठयोः- considering a valuable gem and a lump of clay as the same.

सुहृद्विपक्षपक्षयोः- as a friend to both friends and enemies, friend of both sides.

प्रजामहीमहेन्द्रयोः- looking at the common man and the king alike.

This should be the attitude when you worship Mahadeva.

समप्रवर्तिकः- with equanimity.

कदा सदाशिवं भजाम्यहम् - I don’t when I am going to attain that attitude, that equanimity with which I can worship, serve Mahadeva, Sadashiva.

The next shloka-

कदा निलिम्पनिर्झरीनिकुञ्जकोटरे वसन्
विमुक्तदुर्मतिः सदा शिरःस्थमञ्जलिं वहन्।
विलोललोललोचनो ललामभाललग्नकः
शिवेति मन्त्रमुच्चरन् कदा सुखी भवाम्यहम्॥

कदा सुखी भवाम्यहम् ?

I don’t know when I am going to be happy?

निकुञ्चकोटर- a parnasala, hut made of creeper plants and leaves on the banks of निलिम्पनिर्झरी, Ganga.

निलिम्पनिर्झरीनिकुञ्चकोटरे वसन्

When am I going to live in a parnasala in a garden on the banks of Ganga?

विमुक्तदुर्मतिः- having discarded all durmati, durbuddhi such as lust, anger, greed, delusion, pride and jealousy.

सदा शिरःस्थमञ्जलिं वहन्- with hands in anjali mudra, palms joined together above the head.

विलोललोललोचनः with eyes eager and searching to have his darshan.

ललामभाललग्नकः- with tilaka, bhasma on the forehead.

शिवेति मन्त्रमुच्चरन्- by constantly chanting his mantra.

This is what is ultimate happiness.

When am I going to get that happiness?

कदा सुखी भवाम्यहम् ?

The next shloka-

निलिम्पनाथनागरी कदम्बमौलिमल्लिका-
निगुम्फनिर्भरक्षरन्मधूष्णिकामनोहरः।
तनोतु नो मनोमुदं विनोदिनीमहर्निशं
परश्रियं परं पदं तदङ्जजत्विषां चयः॥

कदम्बमौलिमल्लिकानिगुम्फ- the description is about the jasmine garlands adorning Paravthy Devi’s hair.

Kadamba- bunches of jasmine.

मल्लिकानिगुम्फ means garland, jasmine flowers strung together.

And मधूष्णिका, the pollens which fill those jasmines, क्षरन्, they are falling, मनोहर, they are stealing our hearts, our hearts are captivated by those pollens.

निलिम्पनाथनागरी- Nilimpanatha is Amaranatha, Mahadeva.

नागरी- his skillful spouse, Parvathy Devi.

तनोतु नो मनोमुदं विनोदिनीं अहर्निशं – may this advance, promote, increase our happiness.

This site of pollens falling from the jasmine garlands adroning Parvathy’s hair.

अहर्निशम्- day and night.

It is a prayer for proximity to the divine couple so that you can actually get to see this.

त्विषां चयः- the splendour of lustre coming out of her body, तदङ्गज

परश्रियं परं पदम्- may that take us the ultimate aiswarya and the ultimate state of bliss.

The next shloka-

प्रचण्डवाडवानलप्रभाशुभप्रचारिणी
महाष्टसिद्धिकामिनीजनावहूतजल्पना।
विमुक्तवामलोचनो विवाहकालिकध्वनिः
शिवेति मन्त्रभूषणो जगज्जयाय जायताम्॥

विमुक्तवामलोचनो विवाहकालिकध्वनिः – the chatter at the time of the divine wedding of Shiva and Parvathy.

What is that dhvani, sound?

Everyone is saying Shiveti mantra, everyone is chanting his name.

This chatter, this sound is प्रचण्डवाडवानलप्रभाशुभप्रचारिणी।

It is for spreading shubha, goodness and it is as brilliant as the powerful vadavanala.

Vadavanala is agni that is present in the ocean.

And who all present during this divine wedding ?

महाष्टसिद्धिकामिनीजनाः- the eight siddhis such as anima, garima, they are present as womenfolk during the wedding and their jalpana, their chatter is Shiva mantra.

May it, जगज्जयाय जायताम्

May Shiva mantra conquer the world.

May it spread all around the world.

Because it spreads goodness.

The very wedding of Shiva and Parvathy is for the goodness of the world.

The next shloka-

इमं हि नित्यमेवमुक्तमुत्तमोत्तमं स्तवं
पठन्स्मरन्ब्रुवन्नरो विशुद्धिमेति सन्ततं ।
हरे गुरौ सुभक्तिमाशु याति नान्यथा गतिं
विमोहनं हि देहिनां सुशङ्करस्य चिंतनम् ।

इमं स्तवम्, this stotra एवमुक्तम् thus told.

What kind of stotra, stava?

उत्तमोत्तमम्- greatest among the great.

पठन् स्मरन् ब्रुवन्- by reading, by remembering, by chanting.

नरः- man.

विशुद्धिमेति – attains purity.

सन्ततम्- constantly, continuously.

हरे- in Hara, Shiva.

गुरौ- in guru.

सुभक्तिं आशु याति- true devotion is immediately achieved, attained.

नान्यथा गतिं याति- Shiva alone is attained, nothing else.

सुशङ्करस्य चिंतनं देहिनां विमोहनं हि – by remembering him, by meditating upon his form in this manner as told in this stotra, all worries go away, all confusion goes away, all ignorance, moha goes away.

That is the result of chanting Shiva Tandava Stotra.

And the last shloka-

पूजावसानसमये दशवक्त्रगीतं
यः शम्भुपूजनपरं पठति प्रदोषे।
तस्य स्थिरां रथगजेन्द्रतुरङ्गयुक्तां
लक्ष्मीं सदैव सुमुखीं प्रददाति शम्भुः॥

शिवाय नमः।

Towards the end of Pradosha प्रदोषपूजावसानसमये।

यः शम्भुपूजनपरं पठति- whoever chants or reads this song composed by Dashavaktra, Ravana.

शम्भुपूजनपरं।

तस्य शम्भुः स्थिरां सुमुखीं लक्ष्मीं प्रददाति - Bhagavan Shambhu gives him permanent aiswarya, lakshmi.

रथगजेन्द्रतुरङ्गयुक्तां- aiswarya symbolized by chariots, elephants and horses.

Aiswarya of a king.

These are the results of chanting Shiva Tandava Stotra.