The Meaning and Method of Chanting 108 Names of Shiva

What the practice is

The 108 names are traditionally called the Ashtottara Shatanamavali, which simply means "the garland of one hundred and eight names." Each name is a different title or quality of Shiva, and each is chanted in a set form: the sacred syllable Om, then the name in a form that offers it, then the word namah, which means "salutation" or "I bow."

For example, the list commonly begins with names such as Shivaya, Maheshwaraya, Shambhave, Pinakine and Shashishekharaya. Each is chanted as "Om Shivaya Namah," "Om Maheshwaraya Namah," and so on.

The names vary a little between sources and traditions, and a few are arranged in a different order. If you already follow a printed list in your family, use that one.

Names, not just a mantra

It helps to see how this differs from other chants.

• A mantra like Om Namah Shivaya is one repeated formula. We explain its meaning in our post on Om Namah Shivaya.
• The 108 names are a sequence of different names, each pointing to a different aspect of Shiva. You are not repeating one phrase 108 times. You are moving through a portrait.
• The Sahasranama is a longer list of a thousand names, which is a bigger undertaking.

If you have read our post on Shiva's many names, you will recognise some of these. Mahadev, Rudra, Bholenath and Shankar each have their place in the larger picture.

Why 108

The number 108 appears throughout Indian traditions. A mala traditionally has 108 beads. Many texts and temples use it. People offer different explanations for why, and it is best to treat these as traditions and not settled facts.

You may hear that it relates to astronomy, to the Sanskrit alphabet or to breath and the body. These explanations are popular but vary, and some are loosely worded. What most practitioners agree on is the practical use: 108 is a complete round, a number large enough to settle the mind and small enough to finish in a short sitting.

Two ways to do it

There are two common ways to use the 108 names, and they are slightly different.

Japa (chanting). You recite the names aloud or silently, usually with a mala to keep count. The focus is on sound and attention.

Archana (offering). You recite each name while offering something to Shiva, such as a bel leaf, a flower, a pinch of rice or a little kumkum. Each name accompanies one offering, so by the end, 108 small offerings have been made. This is common in temples, and many priests perform it as an archana.

At home, you can do either, or combine them. If you have no flowers or leaves, rice grains or simply a quiet mind are fine.

A simple method for home

Here is an outline that works for most beginners. Adapt it to your family's practice.

• Choose a time. Early morning or evening is common. Many people choose Mondays, which are associated with Shiva, or the evening of Pradosh. Our guide on how to observe Pradosh Vrat covers that observance. Dates vary with the lunar calendar, so check a local panchang.
• Prepare the space. Wash your hands and face, and sit on a clean mat or seat. Light a lamp if you have one. Place an image or lingam in front of you.
• Settle for a moment. Take a few slow breaths and set your intention. You may offer a short prayer or say Om Namah Shivaya a few times.
• Begin the names. Recite each name in turn, clearly and at an unhurried pace. If you are using offerings, place one with each name. If you are using a mala, move one bead per name.
• Keep count gently. If you lose count, do not worry. Continue, or begin again. The point is attention, not perfection.
• Close with a prayer. Conclude with a moment of silence, a short aarti or simply a bow. If you made offerings, place them respectfully, and avoid throwing them on the ground.

A full round takes around fifteen to twenty minutes at a steady pace, though it varies with how you recite.

Pronunciation and meaning

Many beginners hesitate because they fear saying the names wrongly. This is a common worry, and it is understandable. A few thoughts:

• Start by listening. Many devotional recordings are available, and following along is a good way to learn the sound.
• Use a transliterated list until the names feel familiar.
• Learn the meaning slowly. You do not need to know all 108 meanings before you begin. Pick one name a week, such as Neelkantha or Mahakala, and think about what it points to.
• Sincerity matters. The tradition values a heartfelt attempt, and a priest or elder will usually be glad to help.

What people find in it

Devotees describe different experiences. Many say the rhythm of the repeated names helps them settle, the way a familiar song or a walk can. Others say the variety of names, one for each side of Shiva, helps them see him as more than a single image: the ascetic, the householder, the healer, the dancer, the destroyer.

These are personal experiences, and they are not promises. Chanting is a devotional practice. It is not a medical treatment, and no result is guaranteed.

A few cautions

• Be wary of big claims. You may see products or services that promise results from special malas or paid chanting. A simple mala and a printed list are enough.
• Do not strain. If you have a health condition that makes sitting for a long time hard, sit on a chair, or divide the names into smaller sets across the day.
• Keep it joyful. A practice that feels like a burden is unlikely to last. A shorter round done calmly is better than a long one done in a rush.

What the practice offers

There is something quietly generous about the 108 names. Over the course of a single round, you are reminded that the one you worship has many faces, and that no single word is enough. By the end, you may feel that you have heard a long, patient description of someone who cannot be fully described.

And you come out of it not with an answer but with a habit of attention, which is perhaps the point.