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Shiva Mahimnah Stotram
by Pushpadanta
शिवमहिम्नः स्तोत्रम्
महिम्नः पारं ते परमविदुषो यद्यसदृशी
स्तुतिर्ब्रह्मादीनामपि तदवसन्नास्त्वयि गिरः।
अथाऽवाच्यः सर्वः स्वमतिपरिणामावधि गृणन्
ममाप्येष स्तोत्रे हर निरपवादः परिकरः॥१॥
अतीतः पन्थानं तव च महिमा वाङ्मनसयोः
अतद्-व्यावृत्त्या यं चकितमभिधत्ते श्रुतिरपि।
स कस्य स्तोतव्यः कतिविधगुणः कस्य विषयः
पदे त्वर्वाचीने पतति न मनः कस्य न वचः॥२॥
मधुस्फीता वाचः परमममृतं निर्मितवतः
तव ब्रह्मन् किं वागपि सुरगुरोर्विस्मयपदम्।
मम त्वेतां वाणीं गुणकथनपुण्येन भवतः
पुनामीत्यर्थेऽस्मिन् पुरमथन बुद्धिर्व्यवसिता॥३॥
तवैश्वर्यं यत्तज्जगदुदयरक्षाप्रलयकृत्
त्रयीवस्तु व्यस्तं तिस्रुषु गुणभिन्नासु तनुषु।
अभव्यानामस्मिन् वरद रमणीयामरमणीम्
विहन्तुं व्याक्रोशीं विदधत इहैके जडधियः॥४॥
किमीहः किङ्कायः स खलु किमुपायस्त्रिभुवनम्
किमाधारो धाता सृजति किमुपादान इति च।
अतर्क्यैश्वर्ये त्वय्यनवसर दुःस्थो हतधियः
कुतर्कोऽयं कांश्चित् मुखरयति मोहाय जगतः॥५॥
अजन्मानो लोकाः किमवयववन्तोऽपि जगताम्
अधिष्ठातारं किं भवविधिरनादृत्य भवति।
अनीशो वा कुर्याद्भुवनजनने कः परिकरो
यतो मन्दास्त्वां प्रत्यमरवर संशेरत इमे॥६॥
त्रयी साङ्ख्यं योगः पशुपतिमतं वैष्णवमिति
प्रभिन्ने प्रस्थाने परमिदमदः पथ्यमिति च।
रुचीनां वैचित्र्यादृजुकुटिल नानापथजुषां
नृणामेको गम्यस्त्वमसि पयसामर्णव इव॥७॥
महोक्षः खट्वाङ्गं परशुरजिनं भस्मफणिनः
कपालं चेतीयत्तव वरद तन्त्रोपकरणम्।
सुरास्तां तामृद्धिं दधति तु भवद्भूप्रणिहितां
न हि स्वात्मारामं विषयमृगतृष्णा भ्रमयति॥८॥
ध्रुवं कश्चित् सर्वं सकलमपरस्त्वध्रुवमिदं
परो ध्रौव्याऽध्रौव्ये जगति गदति व्यस्तविषये।
समस्तेऽप्येतस्मिन् पुरमथन तैर्विस्मित इव
स्तुवन् जिह्रेमि त्वां न खलु ननु धृष्टा मुखरता॥९॥
तवैश्वर्यं यत्नाद्-यदुपरि विरिञ्चिर्हरिरधः
परिच्छेतुं यातावनिलमनलस्कन्धवपुषः।
ततो भक्तिश्रद्धा-भरगुरु-गृणद्भ्यां गिरिश यत्
स्वयं तस्थे ताभ्यां तव किमनुवृत्तिर्न फलति॥१०॥
अयत्नादासाद्य त्रिभुवनमवैरव्यतिकरं
दशास्यो यद्बाहूनभृत-रणकण्डू-परवशान्।
शिरःपद्मश्रेणी-रचितचरणाम्भोरुहबलेः
स्थिरायास्त्वद्भक्तेस्त्रिपुरहर विस्फूर्जितमिदम्॥११॥
अमुष्य त्वत्सेवा-समधिगतसारं भुजवनम्
बलात् कैलासेऽपि त्वदधिवसतौ विक्रमयतः।
अलभ्यापातालेऽप्यलसचलिताङ्गुष्ठशिरसि
प्रतिष्ठा त्वय्यासीद्-ध्रुवमुपचितो मुह्यति खलः॥१२॥
यदृद्धिं सुत्राम्णो वरद परमोच्चैरपि सतीं
अधश्चक्रे बाणः परिजनविधेयत्रिभुवनः।
न तच्चित्रं तस्मिन् वरिवसितरि त्वच्चरणयोः
न कस्याप्युन्नत्यै भवति शिरसस्त्वय्यवनतिः॥१३॥
अकाण्ड-ब्रह्माण्ड-क्षयचकित-देवासुरकृपा
विधेयस्याऽऽसीद्-यस्त्रिनयन विषं संहृतवतः।
स कल्माषः कण्ठे तव न कुरुते न श्रियमहो
विकारोऽपि श्लाघ्यो भुवन-भयभङ्ग-व्यसनिनः॥१४॥
असिद्धार्था नैव क्वचिदपि सदेवासुरनरे
निवर्तन्ते नित्यं जगति जयिनो यस्य विशिखाः।
स पश्यन्नीश त्वामितरसुरसाधारणमभूत्
स्मरः स्मर्तव्यात्मा न हि वशिषु पथ्यः परिभवः॥१५॥
मही पादाघाताद्-व्रजति सहसा संशयपदम्
पदं विष्णोर्भ्राम्यद्भुज-परिघ-रुग्ण-ग्रहगणम्।
मुहुर्द्यौर्दौस्थ्यं यात्यनिभृत-जटा-ताडित-तटा
जगद्रक्षायै त्वं नटसि ननु वामैव विभुता॥१६॥
वियद्व्यापी तारागण-गुणित-फेनोद्गम-रुचिः
प्रवाहो वारां यः पृषतलघुदृष्टः शिरसि ते।
जगद्द्वीपाकारं जलधिवलयं तेन कृतमिति
अनेनैवोन्नेयं धृतमहिम दिव्यं तव वपुः॥१७॥
रथः क्षोणी यन्ता शतधृतिरगेन्द्रो धनुरथो
रथाङ्गे चन्द्रार्कौ रथ-चरण-पाणिः शर इति।
दिधक्षोस्ते कोऽयं त्रिपुरतृणमाडम्बर-विधिः
विधेयैः क्रीडन्त्यो न खलु परतन्त्राः प्रभुधियः॥१८॥
हरिस्ते साहस्रं कमल-बलिमाधाय पदयोः
यदेकोने तस्मिन् निजमुदहरन्नेत्रकमलम्।
गतो भक्त्युद्रेकः परिणतिमसौ चक्रवपुषः
त्रयाणां रक्षायै त्रिपुरहर जागर्ति जगताम्॥१९॥
क्रतौ सुप्ते जाग्रत् त्वमसि फलयोगे क्रतुमताम्
क्व कर्म प्रध्वस्तं फलति पुरुषाराधनमृते।
अतस्त्वां सम्प्रेक्ष्य क्रतुषु फलदान-प्रतिभुवम्
श्रुतौ श्रद्धां बध्वा दृढपरिकरः कर्मसु जनः॥२०॥
क्रियादक्षो दक्षः क्रतुपतिरधीशस्तनुभृताम्
ऋषीणामार्त्विज्यं शरणद सदस्याः सुरगणाः।
क्रतुभ्रंशस्त्वत्तः क्रतुफल-विधान-व्यसनिनः
ध्रुवं कर्तुं श्रद्धा विधुरमभिचाराय हि मखाः॥२१॥
प्रजानाथं नाथ प्रसभमभिकं स्वां दुहितरम्
गतं रोहिद्भूतां रिरमयिषुमृष्यस्य वपुषा।
धनुष्पाणेर्यातं दिवमपि सपत्राकृतममुम्
त्रसन्तं तेऽद्यापि त्यजति न मृगव्याधरभसः॥२२॥
स्वलावण्याशंसा धृतधनुषमह्नाय तृणवत्
पुरः प्लुष्टं दृष्ट्वा पुरमथन पुष्पायुधमपि।
यदि स्त्रैणं देवी यमनिरत-देहार्ध-घटनात्
अवैति त्वामद्धा बत वरद मुग्धा युवतयः॥२३॥
श्मशानेष्वाक्रीडा स्मरहर पिशाचाः सहचराः
चिता-भस्मालेपः स्रगपि नृकरोटी-परिकरः।
अमङ्गल्यं शीलं तव भवतु नामैवमखिलं
तथाऽपि स्मर्तॄणां वरद परमं मङ्गलमसि॥२४॥
मनः प्रत्यक् चित्ते सविधमविधायात्त-मरुतः
प्रहृष्यद्रोमाणः प्रमद-सलिलोत्सङ्गति-दृशः।
यदालोक्याह्लादं ह्रद इव निमज्यामृतमये
दधत्यन्तस्तत्त्वं किमपि यमिनस्तत् किल भवान्॥२५॥
त्वमर्कस्त्वं सोमस्त्वमसि पवनस्त्वं हुतवहः
त्वमापस्त्वं व्योम त्वमु धरणिरात्मा त्वमिति च।
परिच्छिन्नामेवं त्वयि परिणता बिभ्रति गिरम्
न विद्मस्तत्तत्त्वं वयमिह तु यत् त्वं न भवसि॥२६॥
त्रयीं तिस्रो वृत्तिस्त्रिभुवनमथो त्रीनपि सुरान्
अकाराद्यैर्वर्णैस्त्रिभिरभिदधत् तीर्णविकृति।
तुरीयं ते धाम ध्वनिभिरवरुन्धानमणुभिः
समस्तव्यस्तं त्वां शरणद गृणात्योमिति पदम्॥२७॥
भवः शर्वो रुद्रः पशुपतिरथोग्रः सहमहान्
तथा भीमेशानाविति यदभिधानाष्टकमिदम्।
अमुष्मिन् प्रत्येकं प्रविचरति देव श्रुतिरपि
प्रियायास्मै धाम्ने प्रणिहित-नमस्योऽस्मि भवते॥२८॥
नमो नेदिष्ठाय प्रियदव दविष्ठाय च नमः
नमः क्षोदिष्ठाय स्मरहर महिष्ठाय च नमः।
नमो वर्षिष्ठाय त्रिनयन यविष्ठाय च नमः
नमः सर्वस्मै ते तदिदमतिसर्वाय च नमः॥२९॥
बहुलरजसे विश्वोत्पत्तौ भवाय नमो नमः
प्रबलतमसे तत् संहारे हराय नमो नमः।
जनसुखकृते सत्त्वोद्रिक्तौ मृडाय नमो नमः
प्रमहसि पदे निस्त्रैगुण्ये शिवाय नमो नमः॥३०॥
कृश-परिणति-चेतः क्लेशवश्यं क्व चेदं
क्व च तव गुण-सीमोल्लङ्घिनी शश्वदृद्धिः।
इति चकितममन्दीकृत्य मां भक्तिराधाद्-
वरद चरणयोस्ते वाक्य-पुष्पोपहारम्॥३१॥
असितगिरिसमं स्यात् कज्जलं सिन्धुपात्रे
सुरतरुवर-शाखा लेखनी पत्रमुर्वी।
लिखति यदि गृहीत्वा शारदा सर्वकालं
तदपि तव गुणानामीश पारं न याति॥३२॥
असुर-सुर-मुनीन्द्रैरर्चितस्येन्दुमौलेः
ग्रथित-गुणमहिम्नो निर्गुणस्येश्वरस्य।
सकल-गण-वरिष्ठः पुष्पदन्ताभिधानः
रुचिरमलघुवृत्तैः स्तोत्रमेतच्चकार॥३३॥
अहरहरनवद्यं धूर्जटेः स्तोत्रमेतत्
पठति परमभक्त्या शुद्धचित्तः पुमान् यः।
स भवति शिवलोके रुद्रतुल्यस्तथाऽत्र
प्रचुरतर-धनायुः पुत्रवान् कीर्तिमांश्च॥३४॥
महेशान्नापरो देवो महिम्नो नापरा स्तुतिः।
अघोरान्नापरो मन्त्रो नास्ति तत्त्वं गुरोः परम्॥३५॥
दीक्षा दानं तपस्तीर्थं ज्ञानं यागादिकाः क्रियाः।
महिम्नस्तव पाठस्य कलां नार्हन्ति षोडशीम्॥३६॥
कुसुमदशन-नामा सर्वगन्धर्वराजः
शशिधरवर-मौलेर्देवदेवस्य दासः।
स खलु निजमहिम्नो भ्रष्ट एवास्य रोषात्
स्तवनमिदमकार्षीद्-दिव्य-दिव्यं महिम्नः॥३७॥
सुरगुरुमभिपूज्य स्वर्गमोक्षैकहेतुं
पठति यदि मनुष्यः प्राञ्जलिर्नान्यचेताः।
व्रजति शिवसमीपं किन्नरैः स्तूयमानः
स्तवनमिदममोघं पुष्पदन्तप्रणीतम्॥३८॥
आसमाप्तमिदं स्तोत्रं पुण्यं गन्धर्वभाषितम्।
अनौपम्यं मनोहारि सर्वमीश्वरवर्णनम्॥३९॥
इत्येषा वाङ्मयी पूजा श्रीमच्छङ्करपादयोः।
अर्पिता तेन देवेशः प्रीयतां मे सदाशिवः॥४०॥
तव तत्त्वं न जानामि कीदृशोऽसि महेश्वर।
यादृशोऽसि महादेव तादृशाय नमो नमः॥४१॥
एककालं द्विकालं वा त्रिकालं यः पठेन्नरः।
सर्वपापविनिर्मुक्तः शिवलोके महीयते॥४२॥
श्री पुष्पदन्त-मुखपङ्कज-निर्गतेन
स्तोत्रेण किल्बिष-हरेण हरप्रियेण।
कण्ठस्थितेन पठितेन समाहितेन
सुप्रीणितो भवति भूतपतिर्महेशः॥४३॥
॥इति श्रीपुष्पदन्तविरचितं शिवमहिम्नः स्तोत्रं सम्पूर्णम्॥
śivamahimnaḥ stōtram
Hymn of Shiva’s Greatness
By Sage Pushpadanta
mahimnaḥ pāraṃ tē paramaviduṣō yadyasadṛśī
stutirbrahmādīnāmapi tadavasannāstvayi giraḥ |
athā'vācyaḥ sarvaḥ svamatipariṇāmāvadhi gṛṇan
mamāpyēṣa stōtrē hara nirapavādaḥ parikaraḥ ||1||
If the praise of Thee by one who is ignorant of the extent of Thy greatness be unbecoming, then the praises of even Brahmā and others are inadequate for Thee. And if all remain unblamable by praising Thee according to their intellectual powers, then even this attempt on my part to compose a hymn is free from any blemish. ||1||
atītaḥ panthānaṃ tava ca mahimā vāṅmanasayōḥ
atad-vyāvṛttyā yaṃ cakitamabhidhattē śrutirapi |
sa kasya stōtavyaḥ katividhaguṇaḥ kasya viṣayaḥ
padē tvarvācīnē patati na manaḥ kasya na vacaḥ ||2||
Thy greatness is beyond the reach of mind and speech. Who will praise That which even the Vedas describe with trepidation by the method of 'not this, not this'? – How many qualities does That possess? And can be perceived by whom? Yet to the form taken later, whose mind and speech do not turn? ||2||
madhusphītā vācaḥ paramamamṛtaṃ nirmitavataḥ
tava brahman kiṃ vāgapi suragurōrvismayapadam |
mama tvētāṃ vāṇīṃ guṇakathanapuṇyēna bhavataḥ
punāmītyarthē'smin puramathana buddhirvyavasitā ||3||
O Brahman! Does the praise of even Brihaspati cause any wonderment to Thee who art the Author of the nectar like sweet Vedas? O Destroyer of Tripura, the thought that by praising Thy glories I shall purify my speech has prompted me to undertake this work. ||3||
tavaiśvaryaṃ yattajjagadudayarakṣāpralayakṛt
trayīvastu vyastaṃ tisruṣu guṇabhinnāsu tanuṣu |
abhavyānāmasmin varada ramaṇīyāmaramaṇīm
vihantuṃ vyākrōśīṃ vidadhata ihaikē jaḍadhiyaḥ ||4||
O Giver of boons, in refutation of Thy Divinity which is described by the three Vedas, which creates, preserves and destroys the world, and which is divided into three bodies according to the different qualities, some thick headed persons offer arguments, which are pleasing to the ignorant but in reality hateful. ||4||
kimīhaḥ kiṅkāyaḥ sa khalu kimupāyastribhuvanam
kimādhārō dhātā sṛjati kimupādāna iti ca |
atarkyaiśvaryē tvayyanavasara duḥsthō hatadhiyaḥ
kutarkō'yaṃ kāṃścit mukharayati mōhāya jagataḥ ||5||
To fulfill what desire, having what body with what instruments, support, and materials does that Creator indeed create the three worlds? This kind of vain argument with regard to Thee, whose Divine nature is beyond vociferous, is to the delusion of mankind. ||5||
ajanmānō lōkāḥ kimavayavavantō'pi jagatām
adhiṣṭhātāraṃ kiṃ bhavavidhiranādṛtya bhavati |
anīśō vā kuryādbhuvanajananē kaḥ parikarō
yatō mandāstvāṃ pratyamaravara saṃśērata imē ||6||
O Lord of Gods, can the worlds be without origin though they have parts? Is creation of the worlds possible without a Creator? Who else but God can begin the creation of the worlds? Because they are fools, they raise doubts as regards Thy existence. ||6||
trayī sāṅkhyaṃ yōgaḥ paśupatimataṃ vaiṣṇavamiti
prabhinnē prasthānē paramidamadaḥ pathyamiti ca |
rucīnāṃ vaicitryādṛjukuṭila nānāpathajuṣāṃ
nṛṇāmēkō gamyastvamasi payasāmarṇava iva ||7||
There are different paths of realization as enjoined by the three Vedas, Sānkhyā, Yoga and Pāśupata doctrine and Vaishnava śāstras . Persons following different paths – straight or crooked according as they consider that this path is best or that one is proper due to the difference in temperaments, reach Thee alone just as rivers enter the ocean. ||7||
mahōkṣaḥ khaṭvāṅgaṃ paraśurajinaṃ bhasmaphaṇinaḥ
kapālaṃ cētīyattava varada tantrōpakaraṇam |
surāstāṃ tāmṛddhiṃ dadhati tu bhavadbhūpraṇihitāṃ
na hi svātmārāmaṃ viṣayamṛgatṛṣṇā bhramayati ||8||
O Giver of boons, a great bull, a wooden club, an axe, a tiger skin, ashes, a human skull and the like - these are Thy sole possessions, though by the mere casting of eyes Thou gave the gods great treasures which they enjoy. Indeed, the mirage of sense – objects cannot delude one whose delight is in the Self. ||8||
dhruvaṃ kaścit sarvaṃ sakalamaparastvadhruvamidaṃ
parō dhrauvyā'dhrauvyē jagati gadati vyastaviṣayē |
samastē'pyētasmin puramathana tairvismita iva
stuvan jihrēmi tvāṃ na khalu nanu dhṛṣṭā mukharatā ||9||
O Destroyer of Pura some say that the whole universe is eternal, while others say that all is transitory. Yet others maintain that all these are eternal and non-eternal – having different characteristics. Bewildered, as it were by them I do not feel ashamed to praise Thee. Indeed this garrulity indicates my audacity. ||9||
tavaiśvaryaṃ yatnād-yadupari viriñcirhariradhaḥ
paricchētuṃ yātāvanilamanalaskandhavapuṣaḥ |
tatō bhaktiśraddhā-bharaguru-gṛṇadbhyāṃ giriśa yat
svayaṃ tasthē tābhyāṃ tava kimanuvṛttirna phalati ||10||
O Girīśa, Brahmā trying above and, Vishnu trying below failed to measure Thee who took the form of a Pillar of Fire. Afterwards when they praised Thee with great devotion and faith, Thou revealed Thyself to them of thy own accord, indicating whether Thy worship can go without bearing result. ||10||
ayatnādāsādya tribhuvanamavairavyatikaraṃ
daśāsyō yadbāhūnabhṛta-raṇakaṇḍū-paravaśān |
śiraḥpadmaśrēṇī-racitacaraṇāmbhōruhabalēḥ
sthirāyāstvadbhaktēstripurahara visphūrjitamidam ||11||
O Destroyer of Tripura, that the ten-headed Rāvana, after riding the three worlds of any trace of enemies, remained with arms eager for fresh war is due to the fact of his having great devotion to Thee devotion which prompted him to offer his heads as lotuses to Thy feet. ||11||
amuṣya tvatsēvā-samadhigatasāraṃ bhujavanam
balāt kailāsē'pi tvadadhivasatau vikramayataḥ |
alabhyāpātālē'pyalasacalitāṅguṣṭhaśirasi
pratiṣṭhā tvayyāsīd-dhruvamupacitō muhyati khalah ̣||12||
When Rāvana extended the valour of his arms whose strength was obtained by worshipping Thee - to Kailāsa, Thy abode, Thou moved the tip of Thy toe, and he did not get a resting place even in the nether world. Verily, when affluent the wicked becomes deluded. ||12||
yadṛddhiṃ sutrāmṇō varada paramōccairapi satīṃ
adhaścakrē bāṇaḥ parijanavidhēyatribhuvanaḥ |
na taccitraṃ tasmin varivasitari tvaccaraṇayōḥ
na kasyāpyunnatyai bhavati śirasastvayyavanatiḥ ||13||
O Giver of boons, that Bāna, who had the three worlds at his command, put to shade the wealth of Indra is not to be wondered at - he being the worshipper of Thy feet. What prosperity does not result from bowing down the head to Thee? ||13||
akāṇḍa-brahmāṇḍa-kṣayacakita-dēvāsurakṛpā
vidhēyasyā''sīd-yastrinayana viṣaṃ saṃhṛtavataḥ |
sa kalmāṣaḥ kaṇṭhē tava na kurutē na śriyamahō
vikārō'pi ślāghyō bhuvana-bhayabhaṅga-vyasaninah ̣||14||
O Three eyed one, it is not that the dark stain on the throat of Thee who drank poison as an act of favor to gods and demons at their being panicky at the threatened destruction of the universe all on a sudden, has not beautified Thee. Even deformity is admirable in one who is given to freeing the worlds of fear. ||14||
asiddhārthā naiva kvacidapi sadēvāsuranarē
nivartantē nityaṃ jagati jayinō yasya viśikhāḥ |
sa paśyannīśa tvāmitarasurasādhāraṇamabhūt
smaraḥ smartavyātmā na hi vaśiṣu pathyaḥ paribhavah ̣||15||
O Lord, the God of love whose arrows do not fail anywhere in the world of gods, demons and men but are always successful became simply an object of memory by looking upon Thee as an ordinary god. For an insult to the self controlled does not conduce to good. ||15||
mahī pādāghātād-vrajati sahasā saṃśayapadam
padaṃ viṣṇōrbhrāmyadbhuja-parigha-rugṇa-grahagaṇam |
muhurdyaurdausthyaṃ yātyanibhṛta-jaṭā-tāḍita-taṭā
jagadrakṣāyai tvaṃ naṭasi nanu vāmaiva vibhutā ||16||
In order to save the world when Thou danced, the earth wondered at the striking of Thy feet, whether it would not come to sudden end; so felt the spatial region along with the planets, oppressed by the movement of Thy iron-cube like arms; and the heaven became then miserable - its side being struck by Thy waving matted hair. Ah, Thy very mightiness is the cause of trouble. ||16||
viyadvyāpī tārāgaṇa-guṇita-phēnōdgama-ruciḥ
pravāhō vārāṃ yaḥ pṛṣatalaghudṛṣṭaḥ śirasi tē |
jagaddvīpākāraṃ jaladhivalayaṃ tēna kṛtamiti
anēnaivōnnēyaṃ dhṛtamahima divyaṃ tava vapuh ̣||17||
The river which pervades the sky and whose foams look all the more beautiful because of stars and planets, seems no more than a drop of water when on Thy head. That again has turned the world into islands surrounded by waters. And by this should be inferred how vast is Thy divine body. ||17||
rathaḥ kṣōṇī yantā śatadhṛtiragēndrō dhanurathō
rathāṅgē candrārkau ratha-caraṇa-pāṇiḥ śara iti |
didhakṣōstē kō'yaṃ tripuratṛṇamāḍambara-vidhiḥ
vidhēyaiḥ krīḍantyō na khalu paratantrāḥ prabhudhiyah ̣||18||
When Thou wanted to burn the three cities which were but a piece of straw, the earth was Thy chariot, Brahmā Thy charioteer, the great mountain Meru Thy bow, the sun and the moon the wheels of Thy chariot, Vishnu Thy arrow why this paraphernalia? The Lord is not dependent on others - He was playing with things at his command. ||18||
haristē sāhasraṃ kamala-balimādhāya padayōḥ
yadēkōnē tasmin nijamudaharannētrakamalam |
gatō bhaktyudrēkaḥ pariṇatimasau cakravapuṣaḥ
trayāṇāṃ rakṣāyai tripurahara jāgarti jagatām ||19||
O Destroyer of Tripura, Hari rooted out his lotus eye to make deficiency when one flower was missing in his offering of a thousand lotuses to Thy feet; this great devotion transformed into a discus is alert in protecting the three worlds. ||19||
kratau suptē jāgrat tvamasi phalayōgē kratumatām
kva karma pradhvastaṃ phalati puruṣārādhanamṛtē|
atastvāṃ samprēkṣya kratuṣu phaladāna-pratibhuvam
śrutau śraddhāṃ badhvā dṛḍhaparikaraḥ karmasu janaḥ ||20||
The sacrifice being destroyed Thou ever remainest the connecting link between the sacrificers and the fruit of the sacrifice. When does the destroyed sacrifice bear fruit, if not accompanied by the worship of the Lord? Therefore knowing Thee to be the giver of fruits and putting faith in the Vedas, people become resolute about the performance of sacrifical rites. ||20||
kriyādakṣō dakṣaḥ kratupatiradhīśastanubhṛtām
ṛṣīṇāmārtvijyaṃ śaraṇada sadasyāḥ suragaṇāḥ |
kratubhraṃśastvattaḥ kratuphala-vidhāna-vyasaninaḥ
dhruvaṃ kartuṃ śraddhā vidhuramabhicārāya hi makhāḥ ||21||
Thou Giver of refuge, even the sacrifice where Daksha, the Lord of creation expert in sacrifices was the sacrificer, Rishis were priests, gods were supervisors, was destroyed by Thee though Thou art bent upon giving fruits of the sacrifices. Surely the sacrifices cause injury to the sacrificers in the absence of devotion. ||21||
prajānāthaṃ nātha prasabhamabhikaṃ svāṃ duhitaram
gataṃ rōhidbhūtāṃ riramayiṣumṛṣyasya vapuṣā |
dhanuṣpāṇēryātaṃ divamapi sapatrākṛtamamum
trasantaṃ tē'dyāpi tyajati na mṛgavyādharabhasaḥ ||22||
O Lord, the fury of Thee who became a hunter with a bow in hand has not as yet left Brahmā though, keenly pierced by Thy arrow and terror stricken, he has fled to the sky. ||22||
svalāvaṇyāśaṃsā dhṛtadhanuṣamahnāya tṛṇavat
puraḥ pluṣṭaṃ dṛṣṭvā puramathana puṣpāyudhamapi |
yadi straiṇaṃ dēvī yamanirata-dēhārdha-ghaṭanāt
avaiti tvāmaddhā bata varada mugdhā yuvatayaḥ ||23||
O Destroyer of Tripura, O Giver of boons even on seeing in front the god of love, bow in hand burnt like a straw in a trice by Thee, if Pārvatī proud of Her beauty thinks that Thou art under Her fascination, because She was allowed to occupy half of Thy body on account of austerities, ah, surely the young women are under delusion. ||23||
śmaśānēṣvākrīḍā smarahara piśācāḥ sahacarāḥ
citā-bhasmālēpaḥ sragapi nṛkarōṭī-parikaraḥ |
amaṅgalyaṃ śīlaṃ tava bhavatu nāmaivamakhilaṃ
tathā'pi smartṝṇāṃ varada paramaṃ maṅgalamasi ||24||
O Destroyer of the God of love, O Giver of boons, Thy play is in cremation grounds, Thy companions are the ghosts, Thou besmearest Thy body with the ashes of burnt bodies and human skulls are Thy garlands all Thy conduct indeed is thus full of evil. But Thou conduces to the great good of those who remember Thee. ||24||
manaḥ pratyak cittē savidhamavidhāyātta-marutaḥ
prahṛṣyadrōmāṇaḥ pramada-salilōtsaṅgati-dṛśaḥ |
yadālōkyāhlādaṃ hrada iva nimajyāmṛtamayē
dadhatyantastattvaṃ kimapi yaminastat kila bhavān ||25||
Thou art indeed that unspeakable truth which the Yogis realize through meditation on the Self, on controlling the breath according to the scriptural directions, and realize which they shed tears of thrilling joy and swimming as it were in a pool of nectar, enjoy inner bliss. ||25||
tvamarkastvaṃ sōmastvamasi pavanastvaṃ hutavahaḥ
tvamāpastvaṃ vyōma tvamu dharaṇirātmā tvamiti ca |
paricchinnāmēvaṃ tvayi pariṇatā bibhrati giram
na vidmastattattvaṃ vayamiha tu yat tvaṃ na bhavasi ||26||
The wise hold this limiting opinion about Thee - Thou art the Sun, Thou art the Moon, Thou art the Fire, Thou art the Air, Thou art the Water, Thou art the space, thou art the Earth and Thou art the Self. But we do not know that thing which Thou art not. ||26||
trayīṃ tisrō vṛttistribhuvanamathō trīnapi surān
akārādyairvarṇaistribhirabhidadhat tīrṇavikṛti |
turīyaṃ tē dhāma dhvanibhiravarundhānamaṇubhiḥ
samastavyastaṃ tvāṃ śaraṇada gṛṇātyōmiti padam ||27||
O Giver of refuge, with the three letters A, U, M indicating the three Vedas, the three states, the three worlds and the three Gods, the word OM mentions Thee separately. United by the subtle sound the word OM collectively mentions Thee - Thy Absolute Transcendent State. ||27||
bhavaḥ śarvō rudraḥ paśupatirathōgraḥ sahamahān
tathā bhīmēśānāviti yadabhidhānāṣṭakamidam |
amuṣmin pratyēkaṃ pravicarati dēva śrutirapi
priyāyāsmai dhāmnē praṇihita-namasyō'smi bhavatē ||28||
O Lord, Bhava, Śarva , Rudra, Paśupati, Ugra, Mahādeva, Bhīma, and Īśāna – these eight names are mentioned even in the Vedas. To Thee who art beloved and effulgent I bow down. ||28||
namō nēdiṣṭhāya priyadava daviṣṭhāya ca namaḥ
namaḥ kṣōdiṣṭhāya smarahara mahiṣṭhāya ca namaḥ |
namō varṣiṣṭhāya trinayana yaviṣṭhāya ca namaḥ
namaḥ sarvasmai tē tadidamatisarvāya ca namaḥ ||29||
O Lover of solitude, my salutations to Thee who are very near as also very far, far away. O Destroyer of the god of love my salutations to Thee who art the minutest as also the largest. O Three eyed One, my salutations to Thee who art the oldest as also the youngest. This is my salutations to thee who art all as also transcending all. ||29||
bahularajasē viśvōtpattau bhavāya namō namaḥ
prabalatamasē tat saṃhārē harāya namō namaḥ |
janasukhakṛtē sattvōdriktau mṛḍāya namō namaḥ
pramahasi padē nistraiguṇyē śivāya namō namaḥ ||30||
Salutations to Brahmā in whom Rajas preponderates for the creation of the universe, salutation to Rudra in whom Tamas preponderates for the destruction of the same. Salutation to Vishnu in whom Sattva preponderates for giving happiness to the people, Salutation to Śiva who is effulgent and beyond the three attributes. ||30||
kṛśa-pariṇati-cētaḥ klēśavaśyaṃ kva cēdaṃ
kva ca tava guṇa-sīmōllaṅghinī śaśvadṛddhiḥ |
iti cakitamamandīkṛtya māṃ bhaktirādhād-
varada caraṇayōstē vākya-puṣpōpahāram ||31||
O Giver of boons, why is my ill-developed mind subject to misery and where is Thy Divinity - eternal and possessing infinite virtues? Though terror stricken because of this, I am forced by my devotion to offer this hymn at Thy feet. ||31||
asitagirisamaṃ syāt kajjalaṃ sindhupātrē
surataruvara-śākhā lēkhanī patramurvī |
likhati yadi gṛhītvā śāradā sarvakālaṃ
tadapi tava guṇānāmīśa pāraṃ na yāti ||32||
O Lord if the blue mountain be the ink, the ocean the ink-pot, the branch of the heavenly tree be pen, the earth the writing leaf, and by taking these if the Goddess of Learning writes for eternity, even then the limit of Thy virtues will not be reached. ||32||
asura-sura-munīndrairarcitasyēndumaulēḥ
grathita-guṇamahimnō nirguṇasyēśvarasya |
sakala-gaṇa-variṣṭhaḥ puṣpadantābhidhānaḥ
ruciramalaghuvṛttaiḥ stōtramētaccakāra ||33||
The best of the Gandharvas, Pushpadanta by name, composed in great devotion this beautiful hymn of the Lord, who is worshipped by demons, gods and the best of sages, whose praises have been sung who has got the moon on His forehead and who is attributeless. ||33||
aharaharanavadyaṃ dhūrjaṭēḥ stōtramētat
paṭhati paramabhaktyā śuddhacittaḥ pumān yaḥ |
sa bhavati śivalōkē rudratulyastathā'tra
pracuratara-dhanāyuḥ putravān kīrtimāṃśca ||34||
The person who with purified heart and in great devotion always reads this beautiful hymn to Śiva becomes like Śiva after death in the abode of Śiva, and while in this world gets much wealth, long life, many children as also fame. ||34||
mahēśānnāparō dēvō mahimnō nāparā stutiḥ |
aghōrānnāparō mantrō nāsti tattvaṃ gurōḥ param ||35||
There is no God better than Śiva, there is no hymn better than the Hymn on The Greatness of Śiva, there is no sacred word better than the name of Śiva, there is nothing better to be known than the real nature of spiritual teacher. ||35||
dīkṣā dānaṃ tapastīrthaṃ jñānaṃ yāgādikāḥ kriyāḥ |
mahimnastava pāṭhasya kalāṃ nārhanti ṣōḍaśīm ||36||
Getting initiation into the spiritual life, charity, austerity, pilgrimage, knowledge of the scriptures the performance of sacrificial rites - these do not give one-sixteenth part of the merit that is got by reciting the Hymn on the Greatness Of Śiva. ||36||
kusumadaśana-nāmā sarvagandharvarājaḥ
śaśidharavara-maulērdēvadēvasya dāsaḥ |
sa khalu nijamahimnō bhraṣṭa ēvāsya rōṣāt
stavanamidamakārṣīd-divya-divyaṃ mahimnaḥ ||37||
The Lord of Gandharvas, Pushpadanta by name is the servant of the great God who has the crescent moon on His forehead. Fallen from his glory due to the anger of the Lord, he composed this very beautiful Hymn on the Greatness Of Śiva to regain His favor. ||37||
suragurumabhipūjya svargamōkṣaikahētuṃ
paṭhati yadi manuṣyaḥ prāñjalirnānyacētāḥ |
vrajati śivasamīpaṃ kinnaraiḥ stūyamānaḥ
stavanamidamamōghaṃ puṣpadantapraṇītam ||38||
After worshipping Śiva, who is adored by Gods and who grants heaven and liberation, if one with single minded devotion and folded palms reads the unfailing hymn composed by Pushpadanta, one goes to Śiva, being worshipped by Kinnaras. ||38||
āsamāptamidaṃ stōtraṃ puṇyaṃ gandharvabhāṣitam |
anaupamyaṃ manōhāri sarvamīśvaravarṇanam ||39||
This unparalleled, sacred hymn composed by Pushpadanta and describing the glory of God is all very fascinating from start to finish. ||39||
ityēṣā vāṅmayī pūjā śrīmacchaṅkarapādayōḥ |
arpitā tēna dēvēśaḥ prīyatāṃ mē sadāśivaḥ ||40||
This hymnal worship is offered to the feet of Śiva. May the ever - propitious Lord of Gods be pleased with me at this. ||40||
tava tattvaṃ na jānāmi kīdṛśō'si mahēśvara |
yādṛśō'si mahādēva tādṛśāya namō namaḥ ||41||
O Lord, I do not know the true nature of Thy being - of what kind Thou art. Of whatever nature Thou mayest be, O Great God to That my salutation again and again. ||41||
ēkakālaṃ dvikālaṃ vā trikālaṃ yaḥ paṭhēnnaraḥ |
sarvapāpavinirmuktaḥ śivalōkē mahīyatē ||42||
The person who reads this hymn once, twice or thrice is glorified in the abode of Śiva, being freed from all sins. ||42||
śrī puṣpadanta-mukhapaṅkaja-nirgatēna
stōtrēṇa kilbiṣa-harēṇa harapriyēṇa |
kaṇṭhasthitēna paṭhitēna samāhitēna
suprīṇitō bhavati bhūtapatirmahēśaḥ ||43||
If a person learns by heart, reads or keeps in the home this hymn, which came out of the lips of Pushpadanta and which destroys sins and is dear to Śiva, Śiva the Lord of creation becomes very pleased. ||43||
|| iti śrīpuṣpadantaviracitaṃ śivamahimnaḥ stōtraṃ sampūrṇam ||
Here ends the Hymn on the Greatness of Śiva composed by Pushpadanta
