Principles to follow ever

 May my mind be peaceful and content,

Hence let it not be provoked to anger,

Let me be humble and always willing to learn from others,

Let me never attack anyone in body, mind and speech,

Let me uphold my principles resolutely,

Let me not disrespect anyone whatever be their identity - by caste or religion, colour or creed, by language or gender,

May I never unnecessarily lose my strength and power by going against the above tenets,

May I be willing to sacrifice my own needs to bring people together, to make people tolerant of each other,

May I be pure in thought, word and deed,

May I utter good speech at all times and not that which causes discontent to others,

Protect me O Lord as I am a helpless child of Yours.

Shiva Tāṇḍava Stotram - 15

pujāvasāna-samaye daśa-vaktra-gītam
yaḥ śambu-pūjan-paraṃ paṭhati pradoṣe |

At the end of worship rituals, this Ravana's song the one who sings

After finishing the worship of Śiva, one who recites in the evenings

tasya sthirāṃ ratha-gajendra-turaṇga-yuktām
lakṣmīm sadaiva sumukhiṃ pradadāti śambhuḥ || 15 ||

By him is steady wealth, power, vehicles and all prosperity obtained

Lakṣmi always looks kindly upon him, Śiva's Blessings who has gained

Shiva Tāṇḍava Stotram - 14

imaṃ hi nityamevam-uktam-uttamottamaṃ stavaṃ
paṭhan-smaran-bruvan-naro vishuddhi-meti-santatam |

This truly is the best of the best laudatory hymn, that is to be sung daily

Reading, remembering and reciting this will make a man pure eternally

hare gurau subhaktimāśu yāti nānyathā gatiṃ
vimohanam hi dehināṃ suśaṇkarasya cintanam || 14 ||

Quickly it brings devotion to Guru and Śiva, Who are the only Refuge

All delusions break in the one, in whom only Śiva's Thought Imbues

Shiva Tāṇḍava Stotram - 13

kadā nilimpa-nirjharī-nikuñj-koṭare vasan
vimukta-durmatiḥ sadā śiraḥ-stham-añjalim vahan |

The celestial river flowing nearby, when shall I dwell, in a jungle cave secluded

Freed off all evil mental habits, when will I bow to the Lord, with hands folded

vilola*-lola-locano lalāma-bhāla-lagnakaḥ
śiveti mantra-muccaran-kadā sukhī bhavamyaham || 13 ||

Free of rolling lustful eyes, with Śiva's sacred mark on my forehead

When will I find happiness in the Name of Śiva ceaselessly chanted

* Note

"vilola" - most versions have mentioned the word "vimukta" instead of "vilola", while there are some version including the one from where I learnt use the word "vilola". While "vilola" and "lola" mean pretty much the same i.e. rolling, wayward, so it may seem that using the word "vimukta" i.e. becoming free is more apt in terms of meaning. But "vilola" is fitting the rhythm of sound better than "vimukta". I have chosen to keep the word "vilola", but the meaning I have given is considering the word "vimukta" was there i.e. freeing one from waywardness. 

Shiva Tāṇḍava Stotram - 12

dṛṣad*-vicitra-talpayor-bhujaṇga-mauktika-srajor
gariṣṭha-ratna-loṣṭhayoḥ suhṛd-vipakṣa-pakṣayoḥ |

Appraising alike a bed of serpent or a pearl garland

A gem or a worthless stone, an enemy or one's own

tṛṇāravinda-cakṣuṣoḥ prajā-mahī-mahendrayoḥ 
sama-pravṛtti-kaḥ kadā sadāśivaṃ bhajāmyaham || 12 ||

A humble grass or the lofty sun, a subject or a mighty lord

With such an impartial mind, That Shiva - when shall I adore

Note:

* - Some translations use the word "spṛṣad" i.e. "to touch" instead of "dṛṣad" i.e. "to see"

some word meanings:

talpa - couch, bed

mauktika - pearl

sraj - garland

tṛṇa - grass

Shiva Tāṇḍava Stotram - 11

jayat-vadabhra-vibhrama-bhramad-bhujaṇgamaśvasad
vinirgamat-krama-sphurat-karāla-bhāla-havya-vāṭ |

Hail victory! In the Tāṇḍava*, the frenetically reeling serpent's panting breaths

due to His vigorous dance flares the terrible fire blazing out of His Forehead

dhimid-dhimid-dhimi-dhvanan-mṛdaṇga-tuṇga-maṇgala
dhvani-krama-pravartita-pracaṇḍa-tāṇḍavaḥ śivaḥ || 11||

With the sonorous sound Dhim Dhim Dhim*, pulsating from His highly auspicious drum (mṛdaṇga)

In tandem with the terrible Tāṇḍava of Shiva, the sound reverberates in an incessant hum

Note:

*   -  “In the Tāṇḍava” is not mentioned in the stotram, its something I added for the rhythm and to confirm the context is of the Tandava.

** - My Guru has taught us that the sound of Dhim Dhim Dhim indicates - Dhi i.e. intellect and when the intelligence shines, then there is peace and amity - it exalts (tuṇga) Mangala or Mars. this is converting the energy of strife and war into positive energy of peace and contentment. Thus the Shiva Tāṇḍava Stotram blesses us with the intellectual strength, so that we forsake strife and bring peace in our lives. 

Shiva Tāṇḍava Stotram - 10

akharva sarva maṇgala kalā kadamba mañjari
rasa pravāha mādhuri vijṛmbhaṇa madhu vratam | 

(Lord Shiva is) Perfect and Complete Auspiciousness, like a cluster of blooming Kadamba flowers

From which flows beautiful nectar, dispersing in the air to attract the nectar lovers (bees)

smarāntakaṃ purāntakaṃ bhavāntakaṃ makhāntakaṃ

gajāntākāndhakantakaṃ tamantakāntakaṃ bhaje || 10||

Who caused the end of the god of desire, and the three cities

And the end of worldly delusion and vain sacrificial activities

Who caused the end of the demons - Andhaka and elephant (Gajāsura)

And of god of death himself, to Him (Lord Shiva), in reverence I bend

 

Shiva Tāṇḍava Stotram - 9

praphulla nīla pañkaja prapañca kālima prabha

valambi kaṇṭha kandali ruci prabaddha kandaram

Having the lustre of dark universe

Like a fully blossomed blue lotus 

dangling down, such is the girdle of poison* (Halāhala)

Shining in His Neck, but put in restriction

smaracchidam puracchidam bhavacchidam makhacchidam

gajacchidāndhakacchidam tamantakacchidam bhaje

Who destroyed the god of desire, and the three cities, 

And the worldly delusion, and vain sacrificial activities

Who destroyed the demons - Andhaka and the elephant (Gajāsura)

And god of death himself, to Him (Lord Shiva), in reverence I bend

 

*Note: some translators have mentioned blue lotus which is offered in temples. But its obvious what is the blue colour and darkness in Lord Shiva's neck referring to, it is the Halāhala poison which He gulped to save the Universe during the Samudra Manthana. 

https://greenmesg.org/stotras/shiva/shiva_tandava_stotram.php - also seems to aver to this, thought not explicitly

 

Shiva Tāṇḍava Stotram - 8

navīna-megha-manḍali niruddha-durdhara-sphurat
kuhū-niśīthinī-tamaḥ prabandha-baddha-kandharaḥ | 

Like a newly formed mass of dark rain-bearing clouds, trembling and difficult to be restrained

Such calamitous darkness like a midnight's new moon, He ties it, keeping to His Neck detained*

nilimpa-nirjhari-dharas-tanotu kṛtti-sindhuraḥ
kalā-nidhāna-bandhuraḥ śriyaṃ jagad-dhurandharaḥ ||

Ye who holds the celestial stream

Ye clad in a dead elephant's skin

On Whom rests the lovely crescent

Ye world-Upholder, may we be content,

Shiva Tāṇḍava Stotram - 7

karāla-bhāla-paṭṭika-dhagad-dhagad-dhagad-jvalad
dhanañjayāhutī-kṛta-pracaṇḍa-pañca-sāyake

A monstrous cleavage on His Brow, where Dhag Dhag sputters the fire (the third eye)

Into this great sacrificial fire is made the offering of the God of Desire

dhara-dharendra-nandinī-kucāgra-citra-patraka
prakalpanaika-śilpini trilocane ratir-mama

On the tip of bosom of the daughter (Devi Parvati), of the Mountain Lord, who supports the earthly orb

Who sketches decorative lines, I am captivated by that Great Artist, my Three-eyed Lord

Note: one wonders what is the significance behind the statement of Lord Shiva tracing lines or pictures on the tip of bosom of the Devi. From the translation given at this site: https://greenmesg.org/stotras/shiva/shiva_tandava_stotram.php , my understanding is that it shows that Lord Shiva is creator or designer who employs the material from Devi to shape the creation. The choice of mentioning the bosom shows specifically that the Devi is the Mother to the creation. Lord Shiva assigns Her as the Mother of the Creation. 

Shiva Tāṇḍava Stotram - 6

lalāṭa-catvara-jvalad-dhanañjaya-sphuliṇgabha

nīpīta-pañca-sāyakam naman-nilimpa-nāyakam

Like the fire in the middle of a sacrificial altar levelled

Is His (Lord Shiva's) sparkling Third-Eye amidst the Forehead 

Which engulfed the five arrows of the God of Desire (Kamadeva)

Obeisance to that Chief of all Gods, Who holds this Fire **

sudha-mayūkha-lekhaya virāja-māna-śekharaṃ

mahākapāli-sampade-śiro-jaṭāla-mastu naḥ

By a ray of nectar, a stroke made (the Moon) adorns the span of His Head

O Mahakapali (Great-Intelligence), with vast intellectual wealth may we be blessed

 * note - the word "nilimpa" is being generally translated as god, diety. But there is also specific meaning of nilimpa as "troop of maruts" based on Taittiriya Aranyaka. 

Secondly some of the translations are giving it as all celestials are bowing down. But here the word "nayakam" is in singular and it is in dvitiya case i.e. obeisance (naman) is being offerred to nayakam. Obeisance can only be offered to Lord Shiva in this context

** - "who holds this fire" is not in the the stotram, I added this to get the rhyme and rhythm in the English translation. 

Shiva Tāṇḍava Stotram - 5

sahasra-locana-prabhṛtya-śeṣa-lekha-śekhara

prasuna-dhūli-dhorani vidhu-saraṇgri-pīṭhabhu

Starting with the thousand eyed god (Indra), an unending line of bowed divine heads, 

whence, flower dust flows on Whose (Lord Shiva's) foot-stool making it dust-coated

bhujaṇga-rāja-mālaya nibaddha-jāta -jūṭaka

śrīyai chirāya jāyatām cakora-bandhu-śekhara

Whose bound matted hair locks is by the king of serpents garlanded

Is that Source (Lord Shiva) of auspiciousness (Sri), moon (friend of Cakora birds) adorns Whose Head.