Shiva Mahimnah Stotram

If a person facing so many problems in his life and start praying this ‘Shiva Mahimna Stotra’ by heart and recites this hymn he will get all happiness in his life by the blessing of Lord Shiva the good of all, Shiva, the Lord of creation, becomes very pleased with this hymn.

About Shiva Mahimna Stotra :-

The Shiva Mahimna Stotra is one of the most popular among the devotees of Lord Shiva and it is considered one of the best among all Stotras or Stutis presented or offered to Lord Shiva. Story behind the composition of this Stotra is as follows.

Story behind Shiva Mahimna Stotra :-

A king named Chitraratha had constructed a nice garden where was so many great beautiful flowers. These flowers were used every day by the king in worshipping Lord Shiva. One day a Gandharva (Singer of Heaven in the court of Indra the Lord of the Heaven) named Pushhpadanta being fascinated by the beautiful flowers, began to steal them, as a consequence of which king Chitraratha could not offer flowers to Lord Shiva . He tried very hard to capture the thief, but in vain, because the Gandharvas have divine power to remain invisible so he did not find the thief. Then finally the king spread the Shiva Nirmaalya in his garden . Shiva Nirmaalya consists of the Bilva leaves, flowers, etc. which have been used in worshipping Lord Shiva . The Shiva Nirmaalya is considered holy.

The thief Pushhpadanta, not knowing this, walked on the Shiva Nirmaalya, and by that he incurred the wrath of Lord Shiva and lost the divine power of invisibility. After losing his divine power of invisibility he designed a prayer to Lord Shiva for forgiveness. In this prayer he sung the greatness of the Lord Shiva.

This prayer became well known as the ‘Shiva Mahimna Stotra’. Lord Shiva became pleased by this Stotra, and returned Pushhpadanta’s his divine powers back.

(१)

महिम्नः पारं ते परमविदुषो यद्यसदृशी

स्तुतिर्ब्रह्मादीनामपि तदवसन्नास्त्वयि गिरः ।

अथाऽवाच्यः सर्वः स्वमतिपरिणामावधि गृणन्‌

ममाप्येष स्तोत्रे हर निरपवादः परिकरः॥ १॥

mahimnah param te parama vidusho yadyasadrishi

stutir brahma dina mapitadava sannastvayi girah,

atha vacyah sarvah svamati parina mavadhi grinan

mamapyeshah stotre hara nirapavadah parikarah

If the prase of thee ny one who is ignorant of the extent of thy greatness be unbecoming, then the praises of even Brahma and other are inadequate for thee. And if all remain un blamable by praising thee according to their intellectual powers, then even this attempt on my part to compose a hymn is free from any blemish.

(२)

अतीतः पंथानं तव च महिमा वाङ्मनसयोः

अतद्व्यावृत्त्या यं चकितमभिधत्ते श्रुतिरपि।

स कस्य स्तोतव्यः कतिविधगुणः कस्य विषयः

पदे त्वर्वाचीने पतति न मनः कस्य न वचः॥ २॥

Atitah panthanam tava ca mahima vanmanasayor

atad vyavrttya yam cakita mabhi dhatte shrutirapi,

sa kasya stotavyah katividha gunah kasya vishayah

pade tvarvacine patati na manah kasya na vacah.

Thy greatness is beyond the reach of mind and speech. Who will praise that which even the Vadas describe with trepidation by the method of not this not this how many quesalities does that possess and can be perceived by whom? Yet to the form taken later, whose mind and speech do not turn.

(३)

मधुस्फीता वाचः परमममृतं निर्मितवतः

तव ब्रह्मन्‌ किं वागपि सुरगुरोर्विस्मयपदम्‌।

मम त्वेतां वाणीं गुणकथनपुण्येन भवतः

पुनामीत्यर्थेऽस्मिन्‌ पुरमथन बुद्धिर्व्यवसिता॥ ३॥

Madhu sphita vacah paramam amritam nirmitavatas

tava brahman kim vag api suraguror vismaya padam,

mama tvetam vanim guna kathana punyena bhavatah

punam ityarthe’smin puramathana buddhir vyavasita.

O Brahman! Does the praise of even Brihaspati cause any wonderment to Thee who art the author of nectarlike 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.

(४)

तवैश्वर्यं यत्तज्जगदुदयरक्षाप्रलयकृत्‌

त्रयीवस्तु व्यस्तं तिस्रुषु गुणभिन्नासु तनुषु।

अभव्यानामस्मिन्‌ वरद रमणीयामरमणीं

विहन्तुं व्याक्रोशीं विदधत इहैके जडधियः॥ ४॥

Tavaisvaryam yat taj jagadudaya raksa pralayakrit

trayivastu vyastam tisrishu guna-bhinnasu tanushu,

abhavyanam asmin varada ramaniyama ramanim

vihantum vyakrosim vidadhata ihaike jadadhiyah.

O Giver of boond, in refutationof 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.

(५)

किमीहः किंकायः स खलु किमुपायस्त्रिभुवनं

किमाधारो धाता सृजति किमुपादान इति च।

अतर्क्यैश्वर्ये त्वय्यनवसर दुःस्थो हतधियः

कुतर्कोऽयं कांश्चित्‌ मुखरयति मोहाय जगतः॥ ५॥

Kimihah kimkayah sa khalu kimupaya stribhuvanam

kimadharo dhata srijati kimupadana iti ca,

atarkyaish varye tvay yanavasara duhstho hatadhiyah

kutarko’yam kamshcin mukharayati mohaya jagatah.

 

To fulfil what desire having what body with what instruments support and materials does that creator indeed create the three worlds? This kind of vain argumentation with regard to Thee whose Divine nature is beyond the reach of intellect makes the perverted vociferious to the delusion of mankind.

(६)

अजन्मानो लोकाः किमवयववन्तोऽपि जगतां

अधिष्ठातारं किं भवविधिरनादृत्य भवति।

अनीशो वा कुर्याद्‌ भुवनजनने कः परिकरो

यतो मन्दास्त्वां प्रत्यमरवर संशेरत इमे॥ ६॥

Ajanmano lokah kimavayava vanto’pi jagatam

adhisthataram kim bhavavidhir-anadritya bhavati,

anisho va kuryad bhuvana janane kah parikaro

yato mandastvam praty-amaravara samsherata ime.

O Lord of god can the worlds be without origin though they have parts? Is the creation of the worlds without a creator? Who else but God can begin the creation of the worlds? Because they are fools, They raise doubt as regards thy existence.

(७)

त्रयी साङ्ख्यं योगः पशुपतिमतं वैष्णवमिति

प्रभिन्ने प्रस्थाने परमिदमदः पथ्यमिति च।

रुचीनां वैचित्र्यादृजुकुटिल नानापथजुषां

नृणामेको गम्यस्त्वमसि पयसामर्णव इव॥ ७॥

Trayi sankhyam yogah pasupati matam vaishnavamiti

prabhinne prasthane paramidamadah pathyamiti ca,

rucinam vaicitryad riju kutila nana pathajusham

nrinameko gamyas tvamsasi payasa marnava iva.

There are different path of realization as enjoined by the three Vedas, Samkhya, yoga, Pasupata doctrine and Vaishnava Sastras. 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 canter the Ocean.

(८)

तमहोक्षः खट्वाङ्गं परशुरजिनं भस्म फणिनः

कपालं चेतीयत्तव वरद तन्त्रोपकरणम्‌।

सुरास्तां तामृद्धिं दधति तु भवद्भूप्रणिहितां

न हि स्वात्मारामं विषयमृगतृष्णा भ्रमयति॥ ८॥

Mahokshah khatvangam parashu-rajinam bhasma haninah

kapalam cetiyat tava varada tantro pakaranam,

surastam tamriddhim dadhati tu bhavad bhru pranihitam

na hi svatma ramam vishaya mriga trishna bhramayati.

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 to gods great treasures which they enjoy. Indeed, the mirage of sense objects cannot delude one whose delight is in the Self.

(९)

ध्रुवं कश्चित्‌ सर्वं सकलमपरस्त्वध्रुवमिदं

परो ध्रौव्याऽध्रौव्ये जगति गदति व्यस्तविषये।

समस्तेऽप्येतस्मिन्‌ पुरमथन तैर्विस्मित इव

स्तुवन्‌ जिह्रेमि त्वां न खलु ननु धृष्टा मुखरता॥ ९॥

Dhruvam kascit sarvam sakala mapara stva dhruva midam

paro dhrau vyadhrauvye jagati gadati vyasta vishaye,

samaste’pye tasmin puramathana tair vismita iva

stuvan jihremi tvam na khalu nanu dhrishta mukharata.

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.

(१०)

तवैश्वर्यं यत्नाद्‌ यदुपरि विरिञ्चिर्हरिरधः

परिच्छेतुं यातावनलमनलस्कन्धवपुषः।

ततो भक्तिश्रद्धा-भरगुरु-गृणद्भ्यां गिरिश यत्‌

स्वयं तस्थे ताभ्यां तव किमनुवृत्तिर्न फलति॥ १०॥

Tavaisvaryam yatnad yadupari virincir-hari-radhah

paricchettum yatav anala manala skandha vapushah,

tato bhakti sraddha bhara-guru-grinad-bhyam girisha yat

svayam tasthe tabhyam tava kim anuvrittir na phalati.

O Girisha, Brahma 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.

(११)

अयत्नादासाद्य त्रिभुवनमवैरव्यतिकरं

दशास्यो यद्बाहूनभृत रणकण्डू-परवशान्‌।

शिरःपद्मश्रेणी-रचितचरणाम्भोरुह-बलेः

स्थिरायास्त्वद्भक्तेस्त्रिपुरहर विस्फूर्जितमिदम्‌॥ ११॥

Ayatnadapadya tribhuvanama-vairavya-tikaram

dashasyo yadbahun abhrita ranakandu paravashan,

sthirah padmasreni racita caranam bhoruhabaleh

sthiraya stvad bhaktes tripurahara visphur jitamidam.

O Destroyer of Tripura, that the ten headed Ravana, after ridding 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.

(१२)

अमुष्य त्वत्सेवा-समधिगतसारं भुजवनं

बलात्‌ कैलासेऽपि त्वदधिवसतौ विक्रमयतः।

अलभ्या पातालेऽप्यलसचलितांगुष्ठशिरसि

प्रतिष्ठा त्वय्यासीद्‌ ध्रुवमुपचितो मुह्यति खलः॥ १२॥

Amushya tvatseva samadhigata-saram bhujavanam

balat-kailase’pi tvadadhivasatau vikramayatah,

alabhya patale pyalasa-calitan-gustha-shirasi

pratishtha tvayyasid dhruvamupacito muhyati khalah.

When Ravana extended the valour of his arms whose strength was obtained by worshipping thee to Kailasa, 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.

(१३)

यदृद्धिं सुत्राम्णो वरद परमोच्चैरपि सतीं
अधश्चक्रे बाणः परिजनविधेयत्रिभुवनः।
न तच्चित्रं तस्मिन्‌ वरिवसितरि त्वच्चरणयोः
न कस्याप्युन्नत्यै भवति शिरसस्त्वय्यवनतिः॥ १३॥

Yadriddhim sutramno varada paramo-ccairapi satim
adhashcakre banah parijana vidheya tribhuvanah,
na taccitram tasmin varivasitari tvac caranayor
na kasya unnatyai bhavati srirasastvay yavanatih.

O giver of boons that Bana 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 heat to Thee?

(१४)

अकाण्ड-ब्रह्माण्ड-क्षयचकित-देवासुरकृपा
विधेयस्याऽऽसीद्‌ यस्त्रिनयन विषं संहृतवतः।
स कल्माषः कण्ठे तव न कुरुते न श्रियमहो
विकारोऽपि श्लाघ्यो भुवन-भय- भङ्ग- व्यसनिनः॥ १४॥

Akanda brahmanda kshaya cakita devasura kripa
vidheya syasidyas trinayana visham samhrita vatah,
sa kalmashah kanthe tava na kurute na shriya maho
vikaro’pi shlaghyo bhuvana-bhaya-bhangavyasaninah.

O Three eyed One, It is not that the dark stain on the throat of Thee who drank poison as an act of favour to goods 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 world of fear.

(१५)

असिद्धार्था नैव क्वचिदपि सदेवासुरनरे
निवर्तन्ते नित्यं जगति जयिनो यस्य विशिखाः।
स पश्यन्नीश त्वामितरसुरसाधारणमभूत्‌
स्मरः स्मर्तव्यात्मा न हि वशिषु पथ्यः परिभवः॥ १५॥

Asiddhartha naiva kvacidapi sadeva suranare
nivartante nityam, jagati jayino yasya vishikhah,
sa pashyannisa tvam itara surasadharana mabhut
smarah smarta-vyatma na hi vasishu pathyah paribhavah

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.

(१६)

मही पादाघाताद्‌ व्रजति सहसा संशयपदं
पदं विष्णोर्भ्राम्यद्‌ भुज-परिघ-रुग्ण-ग्रह- गणम्‌।
मुहुर्द्यौर्दौस्थ्यं यात्यनिभृत-जटा-ताडित-तटा
जगद्रक्षायै त्वं नटसि ननु वामैव विभुता॥ १६॥

Mahi padaghatad vrajati sahasa samshaya-padam
padam visnor-bhramyad bhujaparigha-rugna-graha-ganam,
muhur-dyaur-dausthyam yat-­yanibhrita-jata-taditatata
jagad-rakshayai tvam natasi nanu vamaiva vibhuta.

In order to save the world when Thou danced, the earth wondered at the striking of Thy feet, whether it would not come to a 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 it’s side being struck by Thy waving matted hair. Ah Thy very mightiness is the cause of trouble.

(१७)

वियद्व्यापी तारा-गण-गुणित-फेनोद्गम-रुचिः
प्रवाहो वारां यः पृषतलघुदृष्टः शिरसि ते।
जगद्द्वीपाकारं जलधिवलयं तेन कृतमिति
अनेनैवोन्नेयं धृतमहिम दिव्यं तव वपुः॥ १७॥

Viyad-vyapi tara gana-gunita phenod-gama-rucih
pravaho varam yah prishata-laghu-dristah shirasi te,
jagad-dvipakaram jaladhivalayam tena kritami-
tyane-naivon-neyam dhrita-mahima divyam tava vapuh.

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 in to islands surrounded by waters. And by this should be inferred how vast is thy divine body.

(१८)

रथः क्षोणी यन्ता शतधृतिरगेन्द्रो धनुरथो
रथाङ्गे चन्द्रार्कौ रथ-चरण-पाणिः शर इति।
दिधक्षोस्ते कोऽयं त्रिपुरतृणमाडम्बर-विधिः
विधेयैः क्रीडन्त्यो न खलु परतन्त्राः प्रभुधियः॥ १८॥

Rathah kshoni yanta shata-dhriti-ragendro dhanuratho
rathange candrarkau rathacarana-panih shara iti,
didhakshoste ko’yam tripura-trina-madambara-vidhir
vidheyaih kridantyo na khalu paratantrah prabhu-dhiyah.

When Thou wanted to burn the three cities which were but a piece of straw (to thee), the earth was thy chariot Brahma 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 other He was playing with things at his command.

(१९)

हरिस्ते साहस्रं कमल बलिमाधाय पदयोः
यदेकोने तस्मिन्‌ निजमुदहरन्नेत्रकमलम्‌।
गतो भक्त्युद्रेकः परिणतिमसौ चक्रवपुषः
त्रयाणां रक्षायै त्रिपुरहर जागर्ति जगताम्‌॥ १९॥

Hariste sahasram kamala-balima-dhaya padayor
yadekone tasmin nija-mudaharan-netra-kamalam,
gato bhaktyu-drekah parinatim-asau cakra-vapusha
trayanam rakshayai tripura-hara jagarti jagatam.

O Destroyer of Tripura Hari rooted out his lotus eye (To make up the 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.

(२०)

क्रतौ सुप्ते जाग्रत्‌ त्वमसि फलयोगे क्रतुमतां
क्व कर्म प्रध्वस्तं फलति पुरुषाराधनमृते।
अतस्त्वां सम्प्रेक्ष्य क्रतुषु फलदान-प्रतिभुवं
श्रुतौ श्रद्धां बध्वा दृढपरिकरः कर्मसु जनः॥ २०॥

Kratau supte jagrat tvamasi phalayoge kratumatam
kva karma pradhvastam phalati purusha-radhana-mrite,
atas-tvam sam-preksya kratusu phala-dana-pratibhuvam
shrutau shraddham baddhva dridha-parikarah karmasu janah.

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 sacrificial rites.

(२१)

क्रियादक्षो दक्षः क्रतुपतिरधीशस्तनुभृतां
ऋषीणामार्त्विज्यं शरणद सदस्याः सुर-गणाः।
क्रतुभ्रंशस्त्वत्तः क्रतुफल-विधान-व्यसनिनः
ध्रुवं कर्तुः श्रद्धा-विधुरमभिचाराय हि मखाः॥ २१॥

Kriyadakso dakshah kratupati-radhisha-stanubhritam
rishinamartvijyam sharanada sadasyah suraganah,
kratu-bhramshas-tvattah kratuphala-vidhana-vyasanino
dhruvam kartuh sraddha vidhura-mabhicaraya hi makhah.

Thou Giver of refuge, (even) the sacrifice where Daksha the Lord of creation expert in sacrifices was the sacrifice Rishis were priests gods were supervisors was destroyed by Thee bent upon giving fruits of the sacrifices, Surely the sacrifices cause injury to the sacrificers in the absence of devotion.

 

(२२)

प्रजानाथं नाथ प्रसभमभिकं स्वां दुहितरं
गतं रोहिद्‌ भूतां रिरमयिषुमृष्यस्य वपुषा।
धनुष्पाणेर्यातं दिवमपि सपत्राकृतममुं
त्रसन्तं तेऽद्यापि त्यजति न मृगव्याधरभसः॥ २२॥

Praja-natham natha prasabha-mabhikam svam duhitaram
gatam rohid-bhutam rira-mayishumrishyasya vapusha,
dhanus paner yatam divamapi sapatra kritamamum
trasantam te’dyapi tyajati na mriga-vyadharabhasah.

O lord the fury of thee who became a hunter with a bow in hand has not as yet left Brahma though keenly pierced by thy arrow and terror stricken, he has fled to the sky.

 

(२३)

स्वलावण्याशंसा धृतधनुषमह्नाय तृणवत्‌
पुरः प्लुष्टं दृष्ट्वा पुरमथन पुष्पायुधमपि।
यदि स्त्रैणं देवी यमनिरत-देहार्ध-घटनात्‌
अवैति त्वामद्धा बत वरद मुग्धा युवतयः॥ २३॥

Svalavanya-shamsa dhrita-dhanusha-mahnnaya trinavat
purah plustam drishtva pura-mathana pushpa-yudhamapi,
yadi strainam devi yama-nirata dehardha-ghatana
davaiti tvam-addha bata varada mugdha yuvatayah.

O Destroyer of Tripura, O giver of boons, even on seeing in front the god of love bow in hand burnt like a piece of straw in a trice by thee, if Parvati, proud of her beauty thinks that thou art under her fascination because she was allowed to occupy half of thy body on account of her austerities ah surely the young women are under delusion.

(२४)

श्मशानेष्वाक्रीडा स्मरहर पिशाचाः सहचराः
चिता-भस्मालेपः स्रगपि नृकरोटी-परिकरः।
अमङ्गल्यं शीलं तव भवतु नामैवमखिलं
तथापि स्मर्तॄणां वरद परमं मङ्गलमसि॥ २४॥

Shmashanesva-krida smarahara pishacah sahacarash
cita-bhasma-lepah sragapi nrikaroti-parikarah.
amangalyam shilam tava bhavatu namaiva-makhilam
tathapi smartrinam varada paramam mangalamasi.

O Destroyer of the god of love, O giver of boons they play is in cremation grounds thy companions are ghosts, Thou besmearest thy body with the ashes of burnt bodies and human skulls are Thy garland all Thy conduct indeed is thus full of evil. But Thou conducest to the great good of those who remember thee.

(२५)

मनः प्रत्यक्चित्ते सविधमविधायात्त-मरुतः
प्रहृष्यद्रोमाणः प्रमद-सलिलोत्सङ्गति-दृशः।
यदालोक्याह्लादं ह्रद इव निमज्यामृतमये
दधत्यन्तस्तत्त्वं किमपि यमिनस्तत्‌ किल भवान्‌॥ २५॥

Manah pratyak-citte savidha-mavadhayatta-marutah
prahrishyadromanah pramada-salilot-sangitadrisah
yada-lokyah-ladam hrada iva nimajya-mritamaye
dadhat-yantas-tattvam kimapi yaminas-tat kila bhavan.

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 realizing which they shed tears of thrilling joy and swimming as it were in a pool of nectar, enjoy inner bliss.

(२६)

त्वमर्कस्त्वं सोमस्त्वमसि पवनस्त्वं हुतवहः
त्वमापस्त्वं व्योम त्वमु धरणिरात्मा त्वमिति च।
परिच्छिन्नामेवं त्वयि परिणता बिभ्रति गिरं
न विद्मस्तत्तत्त्वं वयमिह तु यत्‌ त्वं न भवसि॥ २६॥

Tvamarkas-tvam somas tvamasi pavanas tvam hutavahas
tvamapas-tvam vyoma tvamu dharanir-atma tvamiti ca,
paricchinnam-evam tvayi parinata bibhratu giram
na vidmas-tat-tattvam vayamiha tu yat-tvam na bhavasi.

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.

(२७)

त्रयीं तिस्रो वृत्तीस्त्रिभुवनमथो त्रीनपि सुरान्‌
अकाराद्यैर्वर्णैस्त्रिभिरभिदधत्‌ तीर्णविकृति।
तुरीयं ते धाम ध्वनिभिरवरुन्धानमणुभिः
समस्तं व्यस्तं त्वां शरणद गृणात्योमिति पदम्‌॥ २७॥

Trayim tisro vrittis tribhuvana-matho trinapi sura
nakaradyair-varnais tribhir-abhi-dadhat-tirnavikriti,
turiyam te dhama dhvanibhi-rava-rundhana-manubhih
samastam vyastam tvam sharanada grinat-yomiti padam.

O giver of refuge, with the three letters A, U, M, indicating the three Vedas, three states, 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.

(२८)

भवः शर्वो रुद्रः पशुपतिरथोग्रः सहमहान्‌
तथा भीमेशानाविति यदभिधानाष्टकमिदम्‌।
अमुष्मिन्‌ प्रत्येकं प्रविचरति देव श्रुतिरपि
प्रियायास्मैधाम्ने प्रणिहित-नमस्योऽस्मि भवते॥ २८॥

Bhavah sarvo rudrah pasupati-rathograh sahamahan
statha bhime-shanav iti yadabhi-dhana-shtakam-idam,
amushmin-pratyekam pravicarati deva shrutirapi
priyayasmai dhamne pravihita-namasyo’smi bhavate.

O lord, Bhava, Sarva, Rudra, Pasupati, Ugra, Mahadeva, Bhima, and Isana-these eight names are mentioned even by the Vedas. To Thee who art beloved and effulgent I bow down.

 

(२९)

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॥

Namo nedisthaya priyadava davishthaya ca namo
namah kshodisthaya smarahara mahishthaya ca namah
namo varshishthaya trinayana yavishthaya ca namo
namah sarvasmai te tadida-mitisarvaya ca namah.

O lover of solitude, my salutation to Thee who art very near as also very far, far away. O Destroyer of the god of love, my salutation to Thee who art the minutest as also the largest. O Three-eyed One, my salutation to Thee who art the oldest as also the youngest. This my salutation to Thee who art all as also transcending all.

(३०)

बहुल-रजसे विश्वोत्पत्तौ भवाय नमो नमः
प्रबल-तमसे तत्‌ संहारे हराय नमो नमः।
जन-सुखकृते सत्त्वोद्रिक्तौ मृडाय नमो नमः
प्रमहसि पदे निस्त्रैगुण्ये शिवाय नमो नमः॥ ३०॥

Bahala-rajase vishvot-pattau bhavaya namo namah
prabala-tamase tat-samhare haraya namo namah,
jana-sukhakrite sattvo-driktau mridaya namo namah
pramahasi pade nistraigunye shivaya namo namah.

Salutation to brahma 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 Siva who is effulgent and beyond the three attributes.

 

(३१)

कृश-परिणति-चेतः क्लेशवश्यं क्व चेदं क्व च तव गुण-सीमोल्लङ्घिनी शश्वदृद्धिः।
इति चकितममन्दीकृत्य मां भक्तिराधाद्‌ वरद चरणयोस्ते वाक्य-पुष्पोपहारम्‌॥ ३१॥

Krisha-parinati cetah klesha-vashyam kva cedam
kva ca tava gunasimol langhini shashva-driddhih,
iti cakita-mamandi kritya mam bhakti-radhad
varada caranayo-ste vakya-pushpo-paharam.

O Giver of boons, where 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.

(३२)

असित-गिरि-समं स्यात्‌ कज्जलं सिन्धु-पात्रे सुर-तरुवर-शाखा लेखनी पत्रमुर्वी।
लिखति यदि गृहीत्वा शारदा सर्वकालं तदपि तव गुणानामीश पारं न याति॥ ३२॥

Asita-giri-samam syat kajjalam sindhu-patre
sura-taruvara-shakha lekhani patra-murvi,
likhati yadi grhitva sharada sarva-kalam
tadapi tava gunanam isha param na yati.

O Lord, if the blue mountain be ink, the ocean the ink-pot, the branch of the heavenly thee 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.

(३३)

असुर-सुर-मुनीन्द्रैरर्चितस्येन्दु-मौलेः ग्रथित-गुणमहिम्नो निर्गुणस्येश्वरस्य।
सकल-गण-वरिष्ठः पुष्पदन्ताभिधानः रुचिरमलघुवृत्तैः स्तोत्रमेतच्चकार॥ ३३॥

Asura-sura-munindrair arcita-syendu-mauler
grathita-guna-mahimno nirguna-syesvarasya,
sakala-gana-varisthah pushpadanta-bhidhano
rucira-malaghu-vrittaih stotra-metac-cakara.

The best of demi-gods, 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.

 

(३४)

अहरहरनवद्यं धूर्जटेः स्तोत्रमेतत्‌ पठति परमभक्त्या शुद्ध-चित्तः पुमान्‌ यः।
स भवति शिवलोके रुद्रतुल्यस्तथाऽत्र प्रचुरतर-धनायुः पुत्रवान्‌ कीर्तिमांश्च॥ ३४॥

Ahara-harana-vadyam dhurjateh stotra-metat
pathati paramabhaktya shuddhacittah pumanyah.
sa bhavati shivaloke rudra-tulya-stathatra
pracuratara-dhanayuh putravan-kirtimanshca.

The person who with purified heart and in great devotion always reads this beautiful hymn to Siva becomes like Siva (after death) in the abode of Siva, and while in this world gets much wealth, long life, many children, as also fame.

 

(३५)

महेशान्नापरो देवो महिम्नो नापरा स्तुतिः। अघोरान्नापरो मन्त्रो नास्ति तत्त्वं गुरोः परम्‌॥ ३५॥

Maheshannaparo devo mahimno napara stutih,
aghorannaparo mantro nasti tattvam guroh param.

There is no god better then Siva, there is no hymn better than the Hymn on The Greatness of Siva, there is no sacred word better than name of Siva, there is nothing better to be known than the real nature of the spiritual teacher.

(३६)

दीक्षा दानं तपस्तीर्थं ज्ञानं यागादिकाः क्रियाः। महिम्नस्तव पाठस्य कलां नार्हन्ति षोडशीम्‌॥ ३६॥

Diksha danam tapas tirtham jnanamyaga-dikah kriyah,
mahimnah stava pathasya kallam narhanti shodashim

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 Siva.

 

(३७)

कुसुमदशन-नामा सर्व-गन्धर्व-राजः
शशिधरवर-मौलेर्देवदेवस्य दासः।
स खलु निज-महिम्नो भ्रष्ट एवास्य रोषात्‌
स्तवनमिदमकार्षीद्‌ दिव्य-दिव्यं महिम्नः॥ ३७॥

Kusuma-dashana-nama sarva-gandharva-rajah
shishu-shashadhara-mauler deva-devasya dasah
sa khalu nija-mahimno bhrashta evasya roshat
stavanamidamakarsid divya-divyam mahimnah.

The Lord of Gandharvas, Pushpa danta 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 Siva (to regain His favour).

(३८)

सुरगुरुमभिपूज्य स्वर्ग-मोक्षैक-हेतुं
पठति यदि मनुष्यः प्राञ्जलिर्नान्य-चेताः।
व्रजति शिव-समीपं किन्नरैः स्तूयमानः
स्तवनमिदममोघं पुष्पदन्तप्रणीतम्‌॥ ३८॥

Suravaramuni-pujyam sarvagamokshaikahetum
pathati yadi manushyah pranjalir-nanyacetah,
vrajati shiva-samipam kinnaraih stuyamanah
stavanamidamamogham puspadanta-pranitam.

After worshipping Siva, who is adored by gods and who grants heaven and liberation, if one with single-minded devotion and folded plams reads the unfailing hymn, composed by Pushpadanta, one goes to Siva, being worshipped by kinnaras.

(३९)

आसमाप्तमिदं स्तोत्रं पुण्यं गन्धर्व-भाषितम्‌।
अनौपम्यं मनोहारि सर्वमीश्वरवर्णनम्‌॥ ३९॥

Asamapta-midam stotram punyam gandharva bhashitam,
anaupamyam manohari shiva-mishvara-varnanam.

This unparalleled sacred hymn composed by Pushpadanta and describing the glory of God is all very fascinating from start to finish.

 

(४०)

इत्येषा वाङ्मयी पूजा श्रीमच्छङ्कर-पादयोः।
अर्पिता तेन देवेशः प्रीयतां मे सदाशिवः॥ ४०॥

Ityesa vanmayi puja shrimac shankara padayoh,
arpita tena devesah priyatam me sadashivah.

This hymnal worship is offered to the feet of Siva. May the ever-propitious Lord of Gods be pleased with me at this.

 

(४१)

तव तत्त्वं न जानामि कीदृशोऽसि महेश्वर।
यादृशोऽसि महादेव तादृशाय नमो नमः॥ ४१॥

Tava tattwamna janami kidrishosi maheshwara
yadrashosi mahadeva tadrashaya namo namah

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.

(४२)

एककालं द्विकालं वा त्रिकालं यः पठेन्नरः।
सर्वपाप-विनिर्मुक्तः शिव लोके महीयते॥ ४२॥

Eka kalam dwikalam wa trikalam yah pathennarah
sarva papa vinirmuktah shivaloke mahiyate

The person who reads (this hymn) once, twice, or thrice is glorified in the abode of Siva, being freed from all sins.

 

(४३)

श्री पुष्पदन्त-मुख-पङ्कज-निर्गतेन
स्तोत्रेण किल्बिष-हरेण हर-प्रियेण।
कण्ठस्थितेन पठितेन समाहितेन
सुप्रीणितो भवति भूतपतिर्महेशः॥ ४३॥

Sri pushpadanta mukha pankaja nirgatena
stotrena kilbisha harena hara-priyena,
kanthas thitena pathitena samahitena
suprinito bhavati bhutapatir maheshah.

If a person learns by heart, reads, or keeps in the homes this hymn, which came out of the lips of Pushpadanta, and which destroys sins and is dear to Siva, Siva the Lord of creation becomes very pleased.

 

॥ इति श्री पुष्पदन्त विरचितं शिवमहिम्नः स्तोत्रं समाप्तम्‌॥

Ithi Sri Pushpadanta Virachith Shiva Mahimna Stotram Samaptham

Here ends the hymn on The Greatness of Siva Composed by Pushpadanta.