Shiv Mahimna Stotram: Meaning
The Shiv Mahimna Stotram, "the hymn of Shiva's greatness", is attributed by its closing verses to the gandharva Pushpadanta. It moves between philosophy and story: it argues that Shiva is beyond speech and reason, answers those who doubt a creator, and says that all paths lead to him as rivers to the sea; between these arguments it retells the Puranic stories of the pillar of fire, Ravana and Kailasa, the poison from the churning of the ocean, the burning of Kama and of Tripura, and Daksha's sacrifice. The notes give the sense of each verse and the story behind it.
महिम्नः पारं ते परमविदुषो यद्यसदृशी । स्तुतिर्ब्रह्मादीनामपि तदवसन्नास्त्वयि गिरः । अथाऽवाच्यः सर्वः स्वमतिपरिणामावधि गृणन् । ममाप्येष स्तोत्रे हर निरपवादः परिकरः ॥
mahimnaḥ pāraṃ te paramaviduṣo yadyasadṛśī । stutirbrahmādīnāmapi tadavasannāstvayi giraḥ । athā'vācyaḥ sarvaḥ svamatipariṇāmāvadhi gṛṇan । mamāpyeṣa stotre hara nirapavādaḥ parikaraḥ ॥
महिम्नः पारम् mahimnaḥ pāram the far shore of your greatness असदृशी asadṛśī unworthy, unequal निरपवादः nirapavādaḥ beyond reproach हे हर, यदि आपकी महिमा का पार न जानने वालों की स्तुति आपके योग्य नहीं, तो ब्रह्मा आदि की वाणी भी आप तक नहीं पहुँचती। इसलिए अपनी बुद्धि की सीमा तक आपकी स्तुति करने वाला कोई भी दोषी नहीं, और इस स्तोत्र में मेरा प्रयास भी निर्दोष है।
Hara, if the praise of those who do not know the farthest limit of your greatness is unworthy of you, then even the hymns of Brahma and the other gods fall short of you. So no one who praises you as far as their understanding reaches can be faulted, and my own effort at this hymn is beyond reproach too.
The poet begins by excusing himself. If only someone who knew the full extent of Shiva's greatness could praise him properly, then even Brahma's praise would fail. So everyone may praise him as far as their own understanding goes, and the poet may too. "Hara", the one who takes away, is a name of Shiva.
अतीतः पंथानं तव च महिमा वांमनसयोः । अतद्व्यावृत्त्या यं चकितमभिधत्ते श्रुतिरपि । स कस्य स्तोतव्यः कतिविधगुणः कस्य विषयः । पदे त्वर्वाचीने पतति न मनः कस्य न वचः ॥
atītaḥ paṃthānaṃ tava ca mahimā vāṃmanasayoḥ । atadvyāvṛttyā yaṃ cakitamabhidhatte śrutirapi । sa kasya stotavyaḥ katividhaguṇaḥ kasya viṣayaḥ । pade tvarvācīne patati na manaḥ kasya na vacaḥ ॥
वाङ्मनसयोः vāṅmanasayoḥ of speech and mind अतद्व्यावृत्त्या atadvyāvṛttyā by excluding what is not he अर्वाचीने पदे arvācīne pade in the form near at hand आपकी महिमा वाणी और मन के मार्ग से परे है; वेद भी चकित होकर "यह नहीं, यह नहीं" कहकर ही आपका वर्णन करते हैं। ऐसे आपकी स्तुति कौन कर सकता है? आपके गुण कितने हैं, किसकी समझ में आते हैं? फिर भी आपके साकार रूप पर किसका मन और किसकी वाणी नहीं जाती?
Your greatness lies beyond the reach of speech and mind; even the Vedas speak of you in awe, only by saying what you are not. Who could praise such a one? How many are your qualities, and who can grasp them? Yet whose mind and words do not turn to the form you have taken among us?
Shiva is beyond speech and mind. The Vedas describe him only by negation, by saying what he is not (the method later summed up as "neti neti", not this, not this). Yet everyone's mind and speech are drawn to the form he takes among his devotees.
मधुस्फीता वाचः परमममृतं निर्मितवतः । तव ब्रह्मन् किं वागपि सुरगुरोर्विस्मयपदम् । मम त्वेतां वाणीं गुणकथनपुण्येन भवतः । पुनामीत्यर्थेऽस्मिन् पुरमथन बुद्धिर्व्यवसिता ॥
madhusphītā vācaḥ paramamamṛtaṃ nirmitavataḥ । tava brahman kiṃ vāgapi suragurorvismayapadam । mama tvetāṃ vāṇīṃ guṇakathanapuṇyena bhavataḥ । punāmītyarthe'smin puramathana buddhirvyavasitā ॥
सुरगुरोः suraguroḥ of the gods' teacher, Brihaspati पुनामि punāmi I purify पुरमथन puramathana destroyer of the cities हे ब्रह्म, मधु से भरी वाणी और परम अमृत रूप वेदों को रचने वाले आपको क्या देवगुरु बृहस्पति की वाणी भी चकित कर सकती है? हे पुरारि, मेरी बुद्धि ने यही निश्चय किया है कि आपके गुणों के वर्णन के पुण्य से अपनी वाणी को पवित्र करूँ।
Brahman, can the words even of Brihaspati, guru of the gods, amaze you, who made the Vedas, speech sweet as honey and the supreme nectar? Destroyer of the cities, my mind has resolved on this: to purify my own speech by the merit of telling your qualities.
Shiva is called the maker of the Vedas, whose words are sweet as honey; even the eloquence of Brihaspati, the gods' teacher, cannot amaze him. The poet praises not to impress Shiva but to purify his own speech. "Destroyer of the cities" (Puramathana) refers to the burning of Tripura, told in verse 18.
तवैश्वर्यं यत्तज्जगदुदयरक्षाप्रलयकृत् । त्रयीवस्तु व्यस्तं तिस्रुषु गुणभिन्नासु तनुषु । अभव्यानामस्मिन् वरद रमणीयामरमणीं । विहन्तुं व्याक्रोशीं विदधत इहैके जडधियः ॥
tavaiśvaryaṃ yattajjagadudayarakṣāpralayakṛt । trayīvastu vyastaṃ tisruṣu guṇabhinnāsu tanuṣu । abhavyānāmasmin varada ramaṇīyāmaramaṇīṃ । vihantuṃ vyākrośīṃ vidadhata ihaike jaḍadhiyaḥ ॥
जगदुदयरक्षाप्रलयकृत् jagadudayarakṣāpralayakṛt which creates, sustains and dissolves the world त्रयी trayī the three Vedas जडधियः jaḍadhiyaḥ the dull-witted आपका ऐश्वर्य, जो जगत की उत्पत्ति, रक्षा और प्रलय करता है, तीनों वेदों में वर्णित है और गुणों से भिन्न तीन रूपों में बँटा है। हे वरद, कुछ जड़बुद्धि लोग यहाँ उसके विरुद्ध शोर मचाते हैं, जो अभागों को अच्छा लगता है पर वास्तव में अच्छा नहीं।
Your sovereignty, which creates, preserves and dissolves the world, is set out in the three Vedas and divided among three forms that differ by the gunas. Giver of boons, some dull-witted people raise loud objections against it here, pleasing to the unfortunate but not truly pleasing.
Here the hymn turns to argument. Shiva's power creates, sustains and dissolves the world, and the Vedas divide it among three forms, by the three gunas (Brahma, Vishnu and Rudra). Some people loudly argue against this; the next verses answer them.
किमीहः किंकायः स खलु किमुपायस्त्रिभुवनं । किमाधारो धाता सृजति किमुपादान इति च । अतर्क्यैश्वर्ये त्वय्यनवसर दुःस्थो हतधियः । कुतर्कोऽयं कांश्चित् मुखरयति मोहाय जगतः ॥
kimīhaḥ kiṃkāyaḥ sa khalu kimupāyastribhuvanaṃ । kimādhāro dhātā sṛjati kimupādāna iti ca । atarkyaiśvarye tvayyanavasara duḥstho hatadhiyaḥ । kutarko'yaṃ kāṃścit mukharayati mohāya jagataḥ ॥
किमीहः kimīhaḥ with what desire उपादान upādāna material cause कुतर्कः kutarkaḥ false reasoning किस इच्छा से, किस शरीर से, किस उपाय से, किस आधार पर और किस सामग्री से विधाता तीनों लोक रचता है? आपके तर्क से परे ऐश्वर्य के बारे में यह खोखला कुतर्क कुछ भ्रमित लोगों को केवल संसार को मोह में डालने के लिए बोलने को प्रेरित करता है।
With what desire, what body, what means, what support, and from what material does the creator make the three worlds? This empty reasoning about you, whose sovereignty is beyond reasoning, makes some confused people talk, only to bewilder the world.
The doubters ask: if there is a creator, what did he want, what body did he have, what tools, what support, what material? The poet calls this kutarka, false reasoning, because it applies ordinary human questions to a power that is beyond reasoning.
अजन्मानो लोकाः किमवयववन्तोऽपि जगतां । अधिष्ठातारं किं भवविधिरनादृत्य भवति । अनीशो वा कुर्याद् भुवनजनने कः परिकरो । यतो मन्दास्त्वां प्रत्यमरवर संशेरत इमे ॥
ajanmāno lokāḥ kimavayavavanto'pi jagatāṃ । adhiṣṭhātāraṃ kiṃ bhavavidhiranādṛtya bhavati । anīśo vā kuryād bhuvanajanane kaḥ parikaro । yato mandāstvāṃ pratyamaravara saṃśerata ime ॥
अवयववन्तः avayavavantaḥ made of parts अधिष्ठातारम् adhiṣṭhātāram the ruler, the one who presides संशेरते saṃśerate they doubt क्या अवयवों वाले लोक भी अजन्मा हो सकते हैं? क्या जगत अपने अधिष्ठाता के बिना उत्पन्न हो सकता है? और यदि कोई असमर्थ उसे बनाए, तो विश्व रचने का उसका साधन क्या होगा? हे देवश्रेष्ठ, ऐसे प्रश्नों के कारण ही ये मंदबुद्धि आप पर संदेह करते हैं।
Can the worlds, though made of parts, be unborn? Can the world come into being without a ruler over it? And if a lesser being made it, what means would it have to create the universe? Best of the gods, it is because of such questions that these dull people doubt you.
The poet answers with questions of his own: can a world made of parts be uncreated? Can anything come about without someone to direct it? And who but the Lord could have the means to create the universe? It is an old argument for a creator from the nature of the world.
त्रयी सांख्यं योगः पशुपतिमतं वैष्णवमिति । प्रभिन्ने प्रस्थाने परमिदमदः पथ्यमिति च । रुचीनां वैचित्र्यादृजुकुटिल नानापथजुषां । नृणामेको गम्यस्त्वमसि पयसामर्णव इव ॥
trayī sāṃkhyaṃ yogaḥ paśupatimataṃ vaiṣṇavamiti । prabhinne prasthāne paramidamadaḥ pathyamiti ca । rucīnāṃ vaicitryādṛjukuṭila nānāpathajuṣāṃ । nṛṇāmeko gamyastvamasi payasāmarṇava iva ॥
त्रयी trayī the three Vedas पशुपतिमतम् paśupatimatam the Pashupata (Shaiva) teaching ऋजुकुटिल ṛjukuṭila straight and winding पयसामर्णव इव payasāmarṇava iva like the ocean for waters वेद, सांख्य, योग, पाशुपत मत, वैष्णव मत: ये मार्ग अलग-अलग हैं, और हर कोई अपने को श्रेष्ठ और उचित मानता है। रुचियों की भिन्नता से लोग सीधे और टेढ़े अनेक मार्ग अपनाते हैं; पर जैसे सब जलों का लक्ष्य समुद्र है, वैसे ही सबके एकमात्र लक्ष्य आप हैं।
The three Vedas, Sankhya, Yoga, the Pashupata teaching, the Vaishnava teaching: these paths differ, and each holds itself best and right. Because tastes vary, people take many paths, straight and winding; but you alone are the goal of them all, as the ocean is of all waters.
One of the most quoted verses of the hymn. The Vedas, Sankhya, Yoga, the Pashupata (Shaiva) and the Vaishnava teachings are different paths, each calling itself best; people choose them by temperament, straight or winding; but all reach Shiva, as all rivers reach the ocean.
महोक्षः खट्वांगं परशुरजिनं भस्म फणिनः । कपालं चेतीयत्तव वरद तन्त्रोपकरणम् । सुरास्तां तामृद्धिं दधति तु भवद्भूप्रणिहितां । न हि स्वात्मारामं विषयमृगतृष्णा भ्रमयति ॥
mahokṣaḥ khaṭvāṃgaṃ paraśurajinaṃ bhasma phaṇinaḥ । kapālaṃ cetīyattava varada tantropakaraṇam । surāstāṃ tāmṛddhiṃ dadhati tu bhavadbhūpraṇihitāṃ । na hi svātmārāmaṃ viṣayamṛgatṛṣṇā bhramayati ॥
महोक्षः mahokṣaḥ the great bull खट्वाङ्गम् khaṭvāṅgam the skull-topped staff स्वात्मारामम् svātmārāmam one who delights in the Self मृगतृष्णा mṛgatṛṣṇā mirage बड़ा बैल, खट्वांग, फरसा, मृगचर्म, भस्म, सर्प और कपाल: हे वरद, बस यही आपकी सामग्री है। फिर भी देवता अपनी सारी समृद्धि आपकी भौंह के इशारे से ही पाते हैं; आत्मा में रमने वाले को विषयों की मृगतृष्णा भ्रमित नहीं करती।
A great bull, a skull-topped staff, an axe, a hide, ashes, serpents and a skull: giver of boons, these alone are your belongings. Yet the gods hold their great riches only by the movement of your brow; the one who delights in the Self is not misled by the mirage of sense objects.
Shiva's own possessions are a bull, a skull-topped staff (khatvanga), an axe, a hide, ashes, snakes and a skull; yet the gods owe all their wealth to a movement of his brow. One who rests in the Self is not drawn by sense objects, which are like a mirage.
ध्रुवं कश्चित् सर्वं सकलमपरस्त्वध्रुवमिदं । परो ध्रौव्याध्रौव्ये जगति गदति व्यस्तविषये । समस्तेऽप्येतस्मिन् पुरमथन तैर्विस्मित इव । स्तुवन् जिह्रेमि त्वां न खलु ननु धृष्टा मुखरता ॥
dhruvaṃ kaścit sarvaṃ sakalamaparastvadhruvamidaṃ । paro dhrauvyādhrauvye jagati gadati vyastaviṣaye । samaste'pyetasmin puramathana tairvismita iva । stuvan jihremi tvāṃ na khalu nanu dhṛṣṭā mukharatā ॥
ध्रुवम् dhruvam eternal अध्रुवम् adhruvam passing मुखरता mukharatā talkativeness कोई कहता है यह सब नित्य है, कोई कहता है अनित्य, और कोई कहता है कि जगत अपने अलग-अलग भागों में नित्य और अनित्य दोनों है। हे पुरारि, इन सब मतों से जैसे चकित होकर भी मैं बिना लज्जा आपकी स्तुति करता हूँ; ढिठाई ही मनुष्य को वाचाल बनाती है।
One says all this is eternal, another that it is passing, a third that the world is both eternal and passing in its different parts. Destroyer of the cities, as though amazed by all these views, I praise you without shame; surely boldness makes one talkative.
Philosophers disagree: some say the world is eternal, some that it is passing, some that it is partly both. Faced with all these views, the poet says he praises Shiva anyway, without shame; boldness makes one talkative.
तवैश्वर्यं यत्नाद् यदुपरि विरिंचिर्हरिरधः । परिच्छेत्तुं यातावनलमनलस्कन्धवपुषः । ततो भक्तिश्रद्धा-भरगुरु-गृणद्भ्यां गिरिश यत् । स्वयं तस्थे ताभ्यां तव किमनुवृत्तिर्न फलति ॥
tavaiśvaryaṃ yatnād yadupari viriṃcirhariradhaḥ । paricchettuṃ yātāvanalamanalaskandhavapuṣaḥ । tato bhaktiśraddhā-bharaguru-gṛṇadbhyāṃ giriśa yat । svayaṃ tasthe tābhyāṃ tava kimanuvṛttirna phalati ॥
विरिञ्चिः viriñciḥ Brahma अनलस्कन्धवपुषः analaskandhavapuṣaḥ whose form is a pillar of fire गिरिश giriśa lord of the mountain जब आप अग्नि-स्तंभ रूप में प्रकट हुए, तब आपका ऐश्वर्य नापने के लिए ब्रह्मा ऊपर और विष्णु नीचे गए, पर असमर्थ रहे। हे गिरीश, फिर जब उन्होंने भक्ति और श्रद्धा से भरकर आपकी स्तुति की, तब आप स्वयं उनके सामने प्रकट हुए। क्या आपकी शरण में जाना फल नहीं देता?
When Brahma went up and Vishnu down to measure your sovereignty as you stood as a pillar of fire, they could not. Then, lord of the mountain, when they praised you, heavy with devotion and faith, you stood revealed before them of your own accord. Does following you not bear fruit?
This is the story of the pillar of fire (Lingodbhava). Brahma flew upward and Vishnu dug downward to find the end of a column of fire, and neither could. When they praised it with devotion, Shiva appeared from it. The poet's point: devotion succeeds where effort fails.
अयत्नादापाद्य त्रिभुवनमवैरव्यतिकरं । दशास्यो यद्बाहूनभृत-रणकण्डू-परवशान् । शिरःपद्मश्रेणी-रचितचरणाम्भोरुह-बलेः । स्थिरायास्त्वद्भक्तेस्त्रिपुरहर विस्फूर्जितमिदम् ॥
ayatnādāpādya tribhuvanamavairavyatikaraṃ । daśāsyo yadbāhūnabhṛta-raṇakaṇḍū-paravaśān । śiraḥpadmaśreṇī-racitacaraṇāmbhoruha-baleḥ । sthirāyāstvadbhaktestripurahara visphūrjitamidam ॥
दशास्यः daśāsyaḥ the ten-faced one, Ravana रणकण्डू raṇakaṇḍū itching for battle शिरःपद्मश्रेणी śiraḥpadmaśreṇī the row of lotus heads दस मुख वाले रावण ने बिना प्रयास तीनों लोकों को शत्रुहीन कर लिया, फिर भी उसकी भुजाएँ युद्ध के लिए आतुर रहीं: हे त्रिपुरारि, यह आपके प्रति उसकी स्थिर भक्ति का ही फल था, क्योंकि उसने अपने सिरों रूपी कमलों की माला आपके चरण कमलों पर अर्पित की थी।
Ravana, the ten-headed, won the three worlds without effort and free of enemies, and still his arms itched for battle: destroyer of Tripura, that was the flowering of his steady devotion to you, for he had offered the row of his lotus heads at your lotus feet.
Ravana (Dashasya, the ten-faced) is said to have offered his own heads to Shiva. The poet says his conquest of the three worlds and his strong arms came from that devotion.
अमुष्य त्वत्सेवा-समधिगतसारं भुजवनं । बलात् कैलासेऽपि त्वदधिवसतौ विक्रमयतः । अलभ्यापातालेऽप्यलसचलितांगुष्ठशिरसि । प्रतिष्ठा त्वय्यासीद् ध्रुवमुपचितो मुह्यति खलः ॥
amuṣya tvatsevā-samadhigatasāraṃ bhujavanaṃ । balāt kailāse'pi tvadadhivasatau vikramayataḥ । alabhyāpātāle'pyalasacalitāṃguṣṭhaśirasi । pratiṣṭhā tvayyāsīd dhruvamupacito muhyati khalaḥ ॥
भुजवनम् bhujavanam the forest of arms अङ्गुष्ठशिरसि aṅguṣṭhaśirasi at the tip of the toe मुह्यति खलः muhyati khalaḥ the wicked is deluded पर जब उसने आपकी सेवा से पाई अपनी भुजाओं की शक्ति को आपके निवास कैलास पर ही आजमाया, तब आपने खेल-खेल में अँगूठे का सिरा हिलाया और उसे पाताल में भी ठौर नहीं मिला। निश्चय ही दुष्ट शक्ति पाकर विवेक खो देता है।
But when he turned the strength of his arms, which he had gained by serving you, against Kailasa where you dwell, you idly moved the tip of your toe and he found no footing even in the netherworld. Surely the wicked, when they grow strong, lose their judgement.
This is the story of Ravana lifting Kailasa. Shiva pressed the mountain down with his toe and trapped him. The strength Shiva had given him, turned against Shiva, failed; prosperity makes the wicked lose their judgement.
यदृद्धिं सुत्राम्णो वरद परमोच्चैरपि सतीं । अधश्चक्रे बाणः परिजनविधेयत्रिभुवनः । न तच्चित्रं तस्मिन् वरिवसितरि त्वच्चरणयोः । न कस्याप्युन्नत्यै भवति शिरसस्त्वय्यवनतिः ॥
yadṛddhiṃ sutrāmṇo varada paramoccairapi satīṃ । adhaścakre bāṇaḥ parijanavidheyatribhuvanaḥ । na taccitraṃ tasmin varivasitari tvaccaraṇayoḥ । na kasyāpyunnatyai bhavati śirasastvayyavanatiḥ ॥
सुत्राम्णः sutrāmṇaḥ of Indra बाणः bāṇaḥ Bana, the asura अवनतिः avanatiḥ bowing down हे वरद, तीनों लोकों को अपना सेवक बना लेने वाले बाणासुर ने इंद्र की ऊँची समृद्धि को भी नीचा कर दिया। आपके चरणों के उपासक में यह आश्चर्य की बात नहीं: आपके आगे सिर झुकाना किसकी उन्नति नहीं करता?
Giver of boons, Bana, who had the three worlds as his servants, put to shame even the lofty riches of Indra. That is no wonder in one who worshipped your feet: whose rise does bowing the head to you not bring?
Bana (Banasura), a great devotee of Shiva, became so powerful that he outshone Indra (Sutraman). The poet says this is no wonder: bowing the head to Shiva raises everyone up.
अकाण्ड-ब्रह्माण्ड-क्षयचकित-देवासुरकृपा- । विधेयस्याऽऽसीद् यस्त्रिनयन विषं संहृतवतः । स कल्माषः कण्ठे तव न कुरुते न श्रियमहो । विकारोऽपि श्लाघ्यो भुवन-भय-भंग-व्यसनिनः ॥
akāṇḍa-brahmāṇḍa-kṣayacakita-devāsurakṛpā- । vidheyasyā''sīd yastrinayana viṣaṃ saṃhṛtavataḥ । sa kalmāṣaḥ kaṇṭhe tava na kurute na śriyamaho । vikāro'pi ślāghyo bhuvana-bhaya-bhaṃga-vyasaninaḥ ॥
त्रिनयन trinayana three-eyed one विषम् viṣam the poison कल्माषः kalmāṣaḥ dark stain श्लाघ्यः ślāghyaḥ praiseworthy हे त्रिनेत्र, जब ब्रह्मांड के असमय नाश से डरे देवताओं और असुरों पर दया करके आपने विष पी लिया, तो उससे आपके कंठ पर नीला दाग पड़ गया। क्या वह दाग आपकी शोभा नहीं बढ़ाता? लोकों का भय मिटाने वाले में विकार भी प्रशंसनीय होता है।
Three-eyed one, when you swallowed the poison out of compassion for the gods and asuras, terrified by the untimely end of the universe, it left a dark stain on your throat. Does that stain not adorn you? Even a blemish is praiseworthy in one devoted to ending the fear of the worlds.
At the churning of the ocean, a deadly poison (halahala) rose that threatened to destroy the universe. Out of compassion Shiva drank it, and it left a dark stain on his throat, which is why he is called Nilakantha, the blue-throated. The poet says even this blemish is beautiful.
असिद्धार्था नैव क्वचिदपि सदेवासुरनरे । निवर्तन्ते नित्यं जगति जयिनो यस्य विशिखाः । स पश्यन्नीश त्वामितरसुरसाधारणमभूत् । स्मरः स्मर्तव्यात्मा न हि वशिषु पथ्यः परिभवः ॥
asiddhārthā naiva kvacidapi sadevāsuranare । nivartante nityaṃ jagati jayino yasya viśikhāḥ । sa paśyannīśa tvāmitarasurasādhāraṇamabhūt । smaraḥ smartavyātmā na hi vaśiṣu pathyaḥ paribhavaḥ ॥
विशिखाः viśikhāḥ arrows स्मरः smaraḥ Kama, god of desire वशिषु vaśiṣu towards the self-controlled कामदेव, जिसके बाण देवताओं, असुरों और मनुष्यों में कहीं भी विफल नहीं होते और सदा विजयी लौटते हैं, आपको भी दूसरे देवताओं जैसा समझ बैठा, और केवल स्मृति बनकर रह गया। जितेंद्रियों का अपमान कल्याणकारी नहीं होता।
Kama, whose arrows never fail anywhere among gods, asuras and humans and always come back victorious, looked on you as just another god, and became a mere memory. Insulting the self-controlled brings no good.
Kama, god of desire, whose arrows never miss, treated Shiva like any other god and tried to shoot him; Shiva burned him with the fire of his third eye. Kama became "one who is only remembered" (smartavyatma), a play on his name Smara, memory.
मही पादाघाताद् व्रजति सहसा संशयपदं । पदं विष्णोर्भ्राम्यद् भुज-परिघ-रुग्ण-ग्रह-गणम् । मुहुर्द्यौर्दौस्थ्यं यात्यनिभृत-जटा-ताडित-तटा । जगद्रक्षायै त्वं नटसि ननु वामैव विभुता ॥
mahī pādāghātād vrajati sahasā saṃśayapadaṃ । padaṃ viṣṇorbhrāmyad bhuja-parigha-rugṇa-graha-gaṇam । muhurdyaurdausthyaṃ yātyanibhṛta-jaṭā-tāḍita-taṭā । jagadrakṣāyai tvaṃ naṭasi nanu vāmaiva vibhutā ॥
पादाघातात् pādāghātāt from the stamp of your feet जटा jaṭā matted hair नटसि naṭasi you dance वामा vāmā contrary जब आप जगत की रक्षा के लिए नृत्य करते हैं, तो आपके पैरों की चोट से पृथ्वी अचानक संकट में पड़ जाती है; आपकी घूमती भुजाओं से ग्रह बिखर जाते हैं और विष्णुपद आकाश डगमगाता है; खुली जटाओं की मार से स्वर्ग बार-बार व्याकुल होता है। सचमुच आपकी प्रभुता उलटे ढंग से काम करती है।
When you dance to protect the world, the earth, struck by your feet, is suddenly in danger; the sky, Vishnu's realm, reels, its planets shattered by your swinging arms; the heavens, their edges lashed by your loose matted hair, are troubled again and again. Truly, your mastery works in contrary ways.
When Shiva dances to protect the world, his dance shakes the earth, the sky and the heavens. The poet notes the paradox: his power works in contrary ways, as the dance that protects also seems to threaten.
वियद्व्यापी तारा-गण-गुणित-फेनोद्गम-रुचिः । प्रवाहो वारां यः पृषतलघुदृष्टः शिरसि ते । जगद्द्वीपाकारं जलधिवलयं तेन कृतमिति । अनेनैवोन्नेयं धृतमहिम दिव्यं तव वपुः ॥
viyadvyāpī tārā-gaṇa-guṇita-phenodgama-ruciḥ । pravāho vārāṃ yaḥ pṛṣatalaghudṛṣṭaḥ śirasi te । jagaddvīpākāraṃ jaladhivalayaṃ tena kṛtamiti । anenaivonneyaṃ dhṛtamahima divyaṃ tava vapuḥ ॥
वियद्व्यापी viyadvyāpī pervading the sky पृषत pṛṣata a drop जलधिवलयम् jaladhivalayam ringed by ocean आकाश में व्याप्त जलधारा, जिसका फेन तारों के समूह से सुंदर लगता है, आपके सिर पर एक बूँद जैसी दिखती है; और उसी धारा ने जगत को समुद्र से घिरे द्वीपों में बाँट दिया। इसी से आपके दिव्य और महान शरीर का अनुमान हो जाता है।
The stream of waters that pervades the sky, its foam made lovely by the hosts of stars, looks like a mere drop on your head; and that same stream made the world into islands ringed by ocean. From this alone one can infer how great and divine your form is.
The Ganga, which spans the sky and makes the world into islands surrounded by ocean, looks like a mere drop on Shiva's head. From this one can guess how vast his form is.
रथः क्षोणी यन्ता शतधृतिरगेन्द्रो धनुरथो । रथांगे चन्द्रार्कौ रथ-चरण-पाणिः शर इति । दिधक्षोस्ते कोऽयं त्रिपुरतृणमाडम्बर विधिः । विधेयैः क्रीडन्त्यो न खलु परतन्त्राः प्रभुधियः ॥
rathaḥ kṣoṇī yantā śatadhṛtiragendro dhanuratho । rathāṃge candrārkau ratha-caraṇa-pāṇiḥ śara iti । didhakṣoste ko'yaṃ tripuratṛṇamāḍambara vidhiḥ । vidheyaiḥ krīḍantyo na khalu paratantrāḥ prabhudhiyaḥ ॥
क्षोणी kṣoṇī the earth शतधृतिः śatadhṛtiḥ Brahma अगेन्द्रः agendraḥ king of mountains त्रिपुरतृणम् tripuratṛṇam the straw of Tripura पृथ्वी रथ, ब्रह्मा सारथी, पर्वतराज धनुष, सूर्य और चंद्रमा पहिये, विष्णु बाण: त्रिपुर रूपी तिनके को जलाने के लिए यह सब आडंबर क्यों? प्रभु की इच्छा अपने साधनों पर निर्भर नहीं होती; वह तो उनसे केवल खेलती है।
The earth your chariot, Brahma your charioteer, the king of mountains your bow, the sun and moon your wheels, Vishnu your arrow: why all this display, when you wished only to burn the straw of Tripura? The Lord's will does not depend on its instruments; it only plays with them.
This is the burning of Tripura, the three cities of the asuras. The gods built Shiva a cosmic chariot: the earth as chariot, Brahma as charioteer, the king of mountains as bow, sun and moon as wheels, Vishnu as arrow. The poet asks why all this was needed to burn what was like straw to him; the Lord merely plays with his instruments.
हरिस्ते साहस्रं कमल बलिमाधाय पदयोः । यदेकोने तस्मिन् निजमुदहरन्नेत्रकमलम् । गतो भक्त्युद्रेकः परिणतिमसौ चक्रवपुषा । त्रयाणां रक्षायै त्रिपुरहर जागर्ति जगताम् ॥
hariste sāhasraṃ kamala balimādhāya padayoḥ । yadekone tasmin nijamudaharannetrakamalam । gato bhaktyudrekaḥ pariṇatimasau cakravapuṣā । trayāṇāṃ rakṣāyai tripurahara jāgarti jagatām ॥
साहस्रम् sāhasram a thousand नेत्रकमलम् netrakamalam lotus eye चक्रवपुषा cakravapuṣā in the form of the discus विष्णु ने आपके चरणों में हजार कमल अर्पित किए, और जब एक कम पड़ा तो अपना कमल-नेत्र निकालकर चढ़ा दिया। हे त्रिपुरारि, वही भक्ति का उफान चक्र बन गया, और अब वे तीनों लोकों की रक्षा के लिए जागते हैं।
Vishnu laid a thousand lotuses at your feet, and when one was missing he plucked out his own lotus eye. That surge of devotion took the form of the discus, and now he stays awake to protect the three worlds, destroyer of Tripura.
Vishnu worshipped Shiva with a thousand lotuses; when one was missing, he offered his own lotus-like eye. The verse says this devotion turned into the discus, with which Vishnu protects the three worlds.
क्रतौ सुप्ते जाग्रत् त्वमसि फलयोगे क्रतुमतां । क्व कर्म प्रध्वस्तं फलति पुरुषाराधनमृते । अतस्त्वां सम्प्रेक्ष्य क्रतुषु फलदान-प्रतिभुवं । श्रुतौ श्रद्धां बद्ध्वा दृढपरिकरः कर्मसु जनः ॥
kratau supte jāgrat tvamasi phalayoge kratumatāṃ । kva karma pradhvastaṃ phalati puruṣārādhanamṛte । atastvāṃ samprekṣya kratuṣu phaladāna-pratibhuvaṃ । śrutau śraddhāṃ baddhvā dṛḍhaparikaraḥ karmasu janaḥ ॥
क्रतौ सुप्ते kratau supte when the sacrifice is over प्रतिभुवम् pratibhuvam the guarantor श्रद्धाम् śraddhām faith यज्ञ समाप्त हो जाने पर आप जागकर यज्ञ करने वालों को फल से जोड़ते हैं; ईश्वर की आराधना के बिना नष्ट हो चुका कर्म फल कैसे देगा? इसलिए आपको यज्ञों के फल का जामिन जानकर लोग वेदों में श्रद्धा रखकर दृढ़ता से कर्मों में लगते हैं।
When the sacrifice is over, you stay awake to join those who offered it to its fruit; how could an act long finished bear fruit without worship of the Lord? So, seeing you as the surety for the fruit of sacrifices, people put their faith in the Vedas and set out firmly on their rites.
A ritual act is over as soon as it is performed; how can it bear fruit later? The poet answers that Shiva stays awake to give the fruit. That is why people keep faith in the Vedic rites.
क्रियादक्षो दक्षः क्रतुपतिरधीशस्तनुभृतां । ऋषीणामार्त्विज्यं शरणद सदस्याः सुर-गणाः । क्रतुभ्रंशस्त्वत्तः क्रतुफल-विधान-व्यसनिनः । ध्रुवं कर्तुः श्रद्धाविधुरमभिचाराय हि मखाः ॥
kriyādakṣo dakṣaḥ kratupatiradhīśastanubhṛtāṃ । ṛṣīṇāmārtvijyaṃ śaraṇada sadasyāḥ sura-gaṇāḥ । kratubhraṃśastvattaḥ kratuphala-vidhāna-vyasaninaḥ । dhruvaṃ kartuḥ śraddhāvidhuramabhicārāya hi makhāḥ ॥
दक्षः dakṣaḥ Daksha क्रतुभ्रंशः kratubhraṃśaḥ the ruin of the sacrifice श्रद्धाविधुरम् śraddhāvidhuram lacking faith कर्मकांड में कुशल, प्रजापति दक्ष यज्ञ के स्वामी थे; ऋषि पुरोहित थे, देवगण सभासद; फिर भी हे शरणद, फल की लालसा वाला वह यज्ञ आपके द्वारा नष्ट हुआ। निश्चय ही श्रद्धाहीन कर्ता के लिए यज्ञ अनिष्टकारी होते हैं।
Daksha, skilled in rites, lord of beings, was master of the sacrifice; the rishis were its priests, the hosts of gods its assembly; yet, giver of refuge, that sacrifice, so eager for its fruit, was ruined by you. Surely sacrifices bring harm to the one who performs them without faith.
This is the story of Daksha's sacrifice. Daksha held a great sacrifice without honouring Shiva, and Shiva destroyed it. The poet's lesson: a sacrifice done without faith harms the one who performs it.
प्रजानाथं नाथ प्रसभमभिकं स्वां दुहितरं । गतं रोहिद् भूतां रिरमयिषुमृष्यस्य वपुषा । धनुष्पाणेर्यातं दिवमपि सपत्राकृतममुं । त्रसन्तं तेऽद्यापि त्यजति न मृगव्याधरभसः ॥
prajānāthaṃ nātha prasabhamabhikaṃ svāṃ duhitaraṃ । gataṃ rohid bhūtāṃ riramayiṣumṛṣyasya vapuṣā । dhanuṣpāṇeryātaṃ divamapi sapatrākṛtamamuṃ । trasantaṃ te'dyāpi tyajati na mṛgavyādharabhasaḥ ॥
प्रजानाथम् prajānātham Prajapati, lord of creatures दुहितरम् duhitaram daughter मृगव्याधरभसः mṛgavyādharabhasaḥ the fury of the hunter हे नाथ, जब प्रजापति काम से भरकर हिरण का रूप धरकर अपनी ही पुत्री के पीछे भागे, जो हिरणी बन गई थी, तब धनुषधारी आपने उन्हें बाण से बेध दिया; और आज भी, आकाश में भाग जाने पर भी, शिकारी रूप आपका वेग उन्हें डराता पीछा नहीं छोड़ता।
Lord, when Prajapati, overcome by desire, pursued his own daughter, who had become a doe, taking the form of a stag, you, bow in hand, pierced him with your arrow; and even now, though he fled into the sky, the fury of you the hunter does not leave him in his fear.
An old story: Prajapati, the creator, pursued his own daughter with desire, and when she became a doe he became a stag. Shiva, as a hunter with his bow, shot him. The poet says he still fears that hunter. Even the creator is not beyond Shiva's justice.
स्वलावण्याशंसा धृतधनुषमह्नाय तृणवत् । पुरः प्लुष्टं दृष्ट्वा पुरमथन पुष्पायुधमपि । यदि स्त्रैणं देवी यमनिरत-देहार्ध-घटनात् । अवैति त्वामद्धा बत वरद मुग्धा युवतयः ॥
svalāvaṇyāśaṃsā dhṛtadhanuṣamahnāya tṛṇavat । puraḥ pluṣṭaṃ dṛṣṭvā puramathana puṣpāyudhamapi । yadi straiṇaṃ devī yamanirata-dehārdha-ghaṭanāt । avaiti tvāmaddhā bata varada mugdhā yuvatayaḥ ॥
पुष्पायुधम् puṣpāyudham the flower-armed god, Kama देहार्ध dehārdha half the body मुग्धाः mugdhāḥ simple, naive हे पुरारि, हे वरद, देवी ने अपनी सुंदरता पर गर्व करने वाले, पुष्प-बाण धारी कामदेव को धनुष उठाते ही अपने सामने तिनके की तरह जलते देखा। फिर भी यदि आधे शरीर से जुड़े होने के कारण वे आपको, जो संयम में लीन हैं, स्त्री-आसक्त समझती हैं, तो सचमुच युवतियाँ भोली होती हैं।
Destroyer of the cities, giver of boons: the Goddess saw Kama, the flower-armed god proud of his beauty, burnt before her like straw the moment he raised his bow against you. If, because she shares half your body, she still thinks you a man given to women, you who are wholly devoted to self-restraint, then alas, young women are simple.
Parvati saw Kama, who thought his beauty could win over Shiva, burned like straw in an instant. If she still thinks Shiva is a lover of women because she shares half his body (as Ardhanarishvara), the poet gently teases, then young women are simple indeed. Shiva is wholly given to self-control.
श्मशानेष्वाक्रीडा स्मरहर पिशाचाः सहचराः । चिता-भस्मालेपः स्रगपि नृकरोटी-परिकरः । अमंगल्यं शीलं तव भवतु नामैवमखिलं । तथापि स्मर्तॄणां वरद परमं मंगलमसि ॥
śmaśāneṣvākrīḍā smarahara piśācāḥ sahacarāḥ । citā-bhasmālepaḥ sragapi nṛkaroṭī-parikaraḥ । amaṃgalyaṃ śīlaṃ tava bhavatu nāmaivamakhilaṃ । tathāpi smartṝṇāṃ varada paramaṃ maṃgalamasi ॥
श्मशानेषु śmaśāneṣu in cremation grounds चिताभस्म citābhasma ashes of the pyre नृकरोटी nṛkaroṭī human skulls मङ्गलम् maṅgalam auspiciousness हे कामारि, श्मशान आपकी क्रीड़ा-भूमि है, पिशाच आपके साथी, चिता की भस्म आपका लेप, और मनुष्य की खोपड़ियों की माला आपका आभूषण। आपका सारा आचरण भले ही अमंगल हो; फिर भी, हे वरद, स्मरण करने वालों के लिए आप परम मंगल हैं।
Destroyer of Kama, you play in cremation grounds, ghouls are your companions, the ashes of the pyre are your ointment, and your garland is of human skulls. Let all your ways be inauspicious; still, giver of boons, for those who remember you, you are supreme auspiciousness.
Shiva's ways look inauspicious: he plays in cremation grounds, ghouls are his companions, he smears himself with the ashes of pyres and wears skulls. Yet for those who remember him he is the most auspicious of all. The name Shiva itself means auspicious.
मनः प्रत्यक्चित्ते सविधमवधायात्तमरुतः । प्रहृष्यद्रोमाणः प्रमद-सलिलोत्संगति-दृशः । यदालोक्याह्लादं ह्रद इव निमज्यामृतमये । दधत्यन्तस्तत्त्वं किमपि यमिनस्तत् किल भवान् ॥
manaḥ pratyakcitte savidhamavadhāyāttamarutaḥ । prahṛṣyadromāṇaḥ pramada-salilotsaṃgati-dṛśaḥ । yadālokyāhlādaṃ hrada iva nimajyāmṛtamaye । dadhatyantastattvaṃ kimapi yaminastat kila bhavān ॥
आत्तमरुतः āttamarutaḥ having drawn in the breath प्रहृष्यद्रोमाणः prahṛṣyadromāṇaḥ with hair standing on end यमिनः yaminaḥ the self-controlled, yogis जो योगी विधि से प्राण को रोककर मन को भीतर के आत्मा में लगाते हैं, आनंद से रोमांचित और आनंद के आँसुओं से भरे नेत्रों वाले होकर किसी भीतरी तत्व को देखते हैं और अमृत के सरोवर में नहाने जैसा आनंद पाते हैं: वह आप ही हैं।
Yogis who draw in the breath as taught and fix the mind on the inner self, their hair on end with joy and their eyes brimming with tears of bliss, behold an inner truth and feel delight as if bathed in a lake of nectar: that indeed is you.
The poet describes yogic meditation: drawing in the breath and fixing the mind within, yogis tremble with joy and weep with bliss, as if bathing in a lake of nectar. What they experience inside is Shiva himself.
त्वमर्कस्त्वं सोमस्त्वमसि पवनस्त्वंहुतवह । त्वमापस्त्वं व्योम त्वमु धरणिरात्मा त्वमिति च । परिच्छिन्नामेवं त्वयि परिणता बिभ्रतु गिरं । न विद्मस्तत्तत्त्वं वयमिह तु यत् त्वं न भवसि ॥
tvamarkastvaṃ somastvamasi pavanastvaṃhutavaha । tvamāpastvaṃ vyoma tvamu dharaṇirātmā tvamiti ca । paricchinnāmevaṃ tvayi pariṇatā bibhratu giraṃ । na vidmastattattvaṃ vayamiha tu yat tvaṃ na bhavasi ॥
अर्कः arkaḥ the sun हुतवह hutavaha fire परिच्छिन्नाम् paricchinnām limited आप सूर्य हैं, आप चंद्रमा हैं, आप पवन हैं, आप अग्नि हैं; आप जल हैं, आकाश हैं, पृथ्वी हैं और आप ही आत्मा हैं: ज्ञानी इस प्रकार सीमित शब्दों में आपका वर्णन करें। पर हम इस संसार में ऐसा कोई तत्व नहीं जानते जो आप न हों।
You are the sun, you are the moon, you are the wind, you are the fire; you are the waters, the sky, the earth, and you are the self: so the wise speak of you in limited words. But we know of nothing in this world that you are not.
Shiva is called the sun, moon, wind, fire, water, sky, earth and the self: the eight forms (ashtamurti) in which Shaiva tradition sees him. But even listing them limits him; the poet says there is nothing that Shiva is not.
त्रयीं तिस्रो वृत्तीस्त्रिभुवनमथो त्रीनपि सुरान् । नकाराद्यैर्वर्णैस्त्रिभिरभिदधत् तीर्णविकृति । तुरीयं ते धाम ध्वनिभिरवरुन्धानमणुभिः । समस्तं व्यस्तं त्वां शरणद गृणात्योमिति पदम् ॥
trayīṃ tisro vṛttīstribhuvanamatho trīnapi surān । nakārādyairvarṇaistribhirabhidadhat tīrṇavikṛti । turīyaṃ te dhāma dhvanibhiravarundhānamaṇubhiḥ । samastaṃ vyastaṃ tvāṃ śaraṇada gṛṇātyomiti padam ॥
त्रयीम् trayīm the three Vedas तिस्रो वृत्तीः tisro vṛttīḥ the three states तुरीयम् turīyam the fourth ओम् om the syllable Om हे शरणद, ॐ अपने तीन अक्षरों अ, उ और म से तीनों वेदों, तीनों अवस्थाओं, तीनों लोकों और तीनों देवों को कहता है, और अपनी सूक्ष्म ध्वनि से विकारों से परे आपके चौथे धाम तक पहुँचता है; यह समस्त और व्यस्त दोनों रूपों में आपकी स्तुति करता है।
Giver of refuge, the syllable Om, through its three letters A, U and M, names the three Vedas, the three states, the three worlds and the three gods, and through its subtle sound reaches your fourth abode, beyond all change; it praises you both whole and in parts.
The syllable Om is made of three sounds, A, U and M. Each stands for a set of three: the three Vedas, the three states of waking, dream and deep sleep, the three worlds and the three gods. The silence after them points to the fourth state (turiya), beyond all change. Om praises Shiva both as a whole and in its parts.
भवः शर्वो रुद्रः पशुपतिरथोग्रः सहमहान् । तथा भीमेशानाविति यदभिधानाष्टकमिदम् । अमुष्मिन् प्रत्येकं प्रविचरति देव श्रुतिरपि । प्रियायास्मैधाम्ने प्रणिहित-नमस्योऽस्मि भवते ॥
bhavaḥ śarvo rudraḥ paśupatirathograḥ sahamahān । tathā bhīmeśānāviti yadabhidhānāṣṭakamidam । amuṣmin pratyekaṃ pravicarati deva śrutirapi । priyāyāsmaidhāmne praṇihita-namasyo'smi bhavate ॥
अभिधानाष्टकम् abhidhānāṣṭakam the group of eight names पशुपतिः paśupatiḥ lord of beings ईशान īśāna Ishana, the ruler भव, शर्व, रुद्र, पशुपति, उग्र, महादेव, भीम और ईशान: आपके इन आठ नामों में से हर एक में वेद भी विचरते हैं। प्रिय और तेजोमय आपको मैं प्रणाम करता हूँ।
Bhava, Sharva, Rudra, Pashupati, Ugra, Mahadeva, Bhima and Ishana: even the Veda moves through each of these eight names of yours. To you, dear and radiant, I offer my salutation.
These are eight names of Shiva, each of which, the verse says, the Veda itself dwells on: Bhava, Sharva, Rudra, Pashupati, Ugra, Mahadeva, Bhima and Ishana. The poet bows to the one who bears them all.
नमो नेदिष्ठाय प्रियदव दविष्ठाय च नमो । नमः क्षोदिष्ठाय स्मरहर महिष्ठाय च नमः । नमो वर्षिष्ठाय त्रिनयन यविष्ठाय च नमो । नमः सर्वस्मै ते तदिदमिति शर्वाय च नमः ॥
namo nediṣṭhāya priyadava daviṣṭhāya ca namo । namaḥ kṣodiṣṭhāya smarahara mahiṣṭhāya ca namaḥ । namo varṣiṣṭhāya trinayana yaviṣṭhāya ca namo । namaḥ sarvasmai te tadidamiti śarvāya ca namaḥ ॥
नेदिष्ठाय nediṣṭhāya to the nearest दविष्ठाय daviṣṭhāya to the farthest यविष्ठाय yaviṣṭhāya to the youngest निकटतम और दूरतम, एकांत वन के प्रेमी, आपको नमस्कार; हे कामारि, सूक्ष्मतम और महत्तम को नमस्कार; हे त्रिनेत्र, वृद्धतम और युवतम को नमस्कार; सब कुछ होने वाले आपको, और "यह" और "वह" दोनों होने वाले शर्व को नमस्कार।
Salutations to you, the nearest and the farthest, who loves the lonely places; destroyer of Kama, salutations to the smallest and the greatest; three-eyed one, salutations to the eldest and the youngest; salutations to you who are all, and to Sharva who is both this and that.
A verse of paradoxes: Shiva is saluted as the nearest and the farthest, the smallest and the greatest, the oldest and the youngest, and as everything, "this" and "that". He is beyond every pair of opposites.
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 ॥
bahula-rajase viśvotpattau bhavāya namo namaḥ । prabala-tamase tat saṃhāre harāya namo namaḥ । jana-sukhakṛte sattvodriktau mṛḍāya namo namaḥ । pramahasi pade nistraiguṇye śivāya namo namaḥ ॥
रजसे rajase with rajas तमसे tamase with tamas निस्त्रैगुण्ये nistraiguṇye beyond the three gunas विश्व की रचना में रजोगुण से भरे भव को बार-बार नमस्कार; उसके संहार में तमोगुण से भरे हर को बार-बार नमस्कार; लोगों को सुख देने में सत्त्वगुण से भरे मृड को बार-बार नमस्कार; और तीनों गुणों से परे तेजोमय पद में स्थित शिव को बार-बार नमस्कार।
Salutations again and again to Bhava, full of rajas, in creating the universe; to Hara, full of tamas, in destroying it; to Mrida, full of sattva, in giving people happiness; and to Shiva, in the radiant state beyond the three gunas.
The three gunas again: as Bhava, full of rajas, he creates; as Hara, full of tamas, he destroys; as Mrida, full of sattva, he gives happiness; and as Shiva he is beyond all three, in a radiant state.
कृश-परिणति-चेतः क्लेशवश्यं क्व चेदं । क्व च तव गुण-सीमोल्लंघिनी शश्वदृद्धिः । इति चकितममन्दीकृत्य मां भक्तिराधाद् । वरद चरणयोस्ते वाक्य-पुष्पोपहारम् ॥
kṛśa-pariṇati-cetaḥ kleśavaśyaṃ kva cedaṃ । kva ca tava guṇa-sīmollaṃghinī śaśvadṛddhiḥ । iti cakitamamandīkṛtya māṃ bhaktirādhād । varada caraṇayoste vākya-puṣpopahāram ॥
कृशपरिणति kṛśapariṇati of meagre growth भक्तिः bhaktiḥ devotion वाक्यपुष्पोपहारम् vākyapuṣpopahāram an offering of flowers of words कहाँ दुर्बल और क्लेशों के वश में मेरा मन, और कहाँ गुणों की सीमा लाँघने वाली आपकी सदा बढ़ने वाली महिमा! इससे भयभीत होने पर भी भक्ति ने मुझे निर्भय करके, हे वरद, आपके चरणों में शब्दों के फूलों की यह भेंट रखवाई।
How far apart are my mind, poor in growth and ruled by affliction, and your glory, ever-growing and beyond the bounds of all qualities! Though this made me afraid, devotion made me bold and set at your feet, giver of boons, this offering of flowers of words.
The poet compares his small, troubled mind with Shiva's endless glory and says he was afraid to begin; devotion gave him the courage to offer this "gift of flowers made of words". The metre changes here, as the hymn moves towards its close.
असित-गिरि-समं स्यात् कज्जलं सिन्धु-पात्रे । सुर-तरुवर-शाखा लेखनी पत्रमुर्वी । लिखति यदि गृहीत्वा शारदा सर्वकालं । तदपि तव गुणानामीश पारं न याति ॥
asita-giri-samaṃ syāt kajjalaṃ sindhu-pātre । sura-taruvara-śākhā lekhanī patramurvī । likhati yadi gṛhītvā śāradā sarvakālaṃ । tadapi tava guṇānāmīśa pāraṃ na yāti ॥
कज्जलम् kajjalam black ink (collyrium) लेखनी lekhanī pen उर्वी urvī the earth शारदा śāradā Sharada, Saraswati यदि काले पर्वत जितना काजल स्याही हो, समुद्र दवात हो, कल्पवृक्ष की शाखा कलम हो, पूरी पृथ्वी कागज हो, और सरस्वती सदा लिखती रहें, तब भी, हे ईश, वे आपके गुणों का पार नहीं पा सकतीं।
If the ink were a mountain of black collyrium in the ocean for its pot, the pen a branch of the wish-fulfilling tree, the page the whole earth, and Sharada, goddess of learning, wrote for all time, even then, Lord, she would not reach the end of your qualities.
The most famous image of the hymn: with a mountain of ink, the ocean as inkpot, a branch of the wish-fulfilling tree as pen and the earth as paper, Sharada, goddess of learning (Saraswati), writing forever would still not finish Shiva's qualities.
असुरसुरमुनीन्द्रैरर्चितस्येन्दुमौले- । ग्रथित-गुणमहिम्नो निर्गुणस्येश्वरस्य । सकल-गण-वरिष्ठः पुष्पदन्ताभिधानः । रुचिरमलघुवृत्तैः स्तोत्रमेतच्चकार ॥
asurasuramunīndrairarcitasyendumaule- । grathita-guṇamahimno nirguṇasyeśvarasya । sakala-gaṇa-variṣṭhaḥ puṣpadantābhidhānaḥ । ruciramalaghuvṛttaiḥ stotrametaccakāra ॥
इन्दुमौलेः indumauleḥ of the moon-crowned one निर्गुणस्य nirguṇasya of the one beyond qualities पुष्पदन्ताभिधानः puṣpadantābhidhānaḥ named Pushpadanta सब गणों में श्रेष्ठ पुष्पदंत ने असुरों, देवताओं और मुनियों द्वारा पूजित, चंद्रमौलि, निर्गुण ईश्वर की गुंथी हुई गुण-महिमा का यह स्तोत्र सुंदर बड़े छंदों में रचा।
Pushpadanta, foremost of all the ganas, composed this hymn in fine long metres to the moon-crowned Lord, worshipped by asuras, gods and great sages, whose glories are woven together though he is beyond all qualities.
The author names himself: Pushpadanta, foremost of the ganas (Shiva's attendants). A well-known legend says he lost his divine powers after stepping on flowers offered to Shiva while stealing flowers from a king's garden, and composed this hymn to win Shiva's forgiveness.
अहरहरनवद्यं धूर्जटेः स्तोत्रमेतत् । पठति परमभक्त्या शुद्ध-चित्तः पुमान् यः । स भवति शिवलोके रुद्रतुल्यस्तथाऽत्र । प्रचुरतर-धनायुः पुत्रवान् कीर्तिमांश्च ॥
aharaharanavadyaṃ dhūrjaṭeḥ stotrametat । paṭhati paramabhaktyā śuddha-cittaḥ pumān yaḥ । sa bhavati śivaloke rudratulyastathā'tra । pracuratara-dhanāyuḥ putravān kīrtimāṃśca ॥
अहरहः aharahaḥ day after day धूर्जटेः dhūrjaṭeḥ of Dhurjati, Shiva रुद्रतुल्यः rudratulyaḥ equal to Rudra जो शुद्ध मन से धूर्जटि (शिव) के इस निर्दोष स्तोत्र का प्रतिदिन परम भक्ति से पाठ करता है, वह शिवलोक में रुद्र के समान होता है, और यहाँ भी प्रचुर धन, आयु, संतान और कीर्ति पाता है।
Whoever, pure in mind, recites this faultless hymn to Dhurjati day after day with great devotion becomes equal to Rudra in Shiva's world, and here gains abundant wealth, long life, children and fame.
The phalashruti, the fruit of reciting, begins here: whoever recites the hymn daily with a pure mind gains Shiva's world, and wealth, long life, children and fame in this one. Dhurjati, "whose matted hair is heavy", is a name of Shiva.
महेशान्नापरो देवो महिम्नो नापरा स्तुतिः । अघोरान्नापरो मन्त्रो नास्ति तत्त्वं गुरोः परम् ॥
maheśānnāparo devo mahimno nāparā stutiḥ । aghorānnāparo mantro nāsti tattvaṃ guroḥ param ॥
महेशात् maheśāt than Mahesha अघोरात् aghorāt than the Aghora mantra गुरोः guroḥ than the guru महेश से बढ़कर कोई देव नहीं, महिम्न से बढ़कर कोई स्तुति नहीं, अघोर से बढ़कर कोई मंत्र नहीं, और गुरु से बढ़कर कोई तत्व नहीं।
There is no god beyond Mahesha, no hymn beyond the Mahimna, no mantra beyond the Aghora, and no truth higher than the guru.
A widely quoted verse of praise: no god beyond Mahesha, no hymn beyond the Mahimna, no mantra beyond the Aghora mantra (addressed to Shiva as Aghora), and no truth higher than the guru.
दीक्षा दानं तपस्तीर्थं ज्ञानं यागादिकाः क्रियाः । महिम्नस्तव पाठस्य कलां नार्हन्ति षोडशीम् ॥
dīkṣā dānaṃ tapastīrthaṃ jñānaṃ yāgādikāḥ kriyāḥ । mahimnastava pāṭhasya kalāṃ nārhanti ṣoḍaśīm ॥
दीक्षा dīkṣā initiation तीर्थम् tīrtham pilgrimage षोडशीम् ṣoḍaśīm a sixteenth part दीक्षा, दान, तप, तीर्थ, ज्ञान और यज्ञ आदि कर्म: ये सब आपके महिम्न-पाठ की सोलहवीं कला के बराबर भी नहीं।
Initiation, charity, austerity, pilgrimage, knowledge and sacrificial rites: none of these is worth a sixteenth part of reciting your Mahimna.
The value of reciting the hymn is compared with other religious acts: initiation, charity, austerity, pilgrimage, knowledge and sacrifice are not worth a sixteenth of it. "A sixteenth part" is a traditional way of saying "not even a small fraction".
कुसुमदशन-नामा सर्व-गन्धर्व-राजः । शशिधरवर-मौलेर्देवदेवस्य दासः । स खलु निज-महिम्नो भ्रष्ट एवास्य रोषात् । स्तवनमिदमकार्षीद् दिव्य-दिव्यं महिम्नः ॥
kusumadaśana-nāmā sarva-gandharva-rājaḥ । śaśidharavara-maulerdevadevasya dāsaḥ । sa khalu nija-mahimno bhraṣṭa evāsya roṣāt । stavanamidamakārṣīd divya-divyaṃ mahimnaḥ ॥
कुसुमदशननामा kusumadaśananāmā named Kusumadashana गन्धर्वराजः gandharvarājaḥ king of the gandharvas भ्रष्टः bhraṣṭaḥ fallen सब गंधर्वों के राजा कुसुमदशन (पुष्पदंत), चंद्रमौलि देवाधिदेव के दास, उन्हीं के क्रोध से अपनी महिमा से गिर गए, और तब उन्होंने उनकी महिमा का यह परम दिव्य स्तोत्र रचा।
The king of all gandharvas, named Kusumadashana, servant of the god of gods whose crown bears the crescent moon, fell from his own glory through the Lord's anger, and so composed this most divine hymn of his greatness.
The author is named again, as Kusumadashana: "flower-toothed", the same meaning as Pushpadanta. He fell from his glory through Shiva's anger and composed the hymn.
सुरवरमुनिपूज्यं स्वर्गमोक्षैकहेतुं । पठति यदि मनुष्यः प्रांजलिर्नान्य-चेताः । व्रजति शिव-समीपं किन्नरैः स्तूयमानः । स्तवनमिदममोघं पुष्पदन्तप्रणीतम् ॥
suravaramunipūjyaṃ svargamokṣaikahetuṃ । paṭhati yadi manuṣyaḥ prāṃjalirnānya-cetāḥ । vrajati śiva-samīpaṃ kinnaraiḥ stūyamānaḥ । stavanamidamamoghaṃ puṣpadantapraṇītam ॥
प्राञ्जलिः prāñjaliḥ with joined palms नान्यचेताः nānyacetāḥ with a single mind अमोघम् amogham unfailing देवताओं और मुनियों द्वारा पूजित, स्वर्ग और मोक्ष के एकमात्र कारण, पुष्पदंत रचित इस अमोघ स्तोत्र का जो मनुष्य हाथ जोड़कर एकाग्र मन से पाठ करता है, वह किन्नरों द्वारा प्रशंसित होकर शिव के समीप जाता है।
If a person recites with joined palms and a single mind this unfailing hymn composed by Pushpadanta, honoured by gods and great sages, the one cause of heaven and liberation, they go to Shiva's presence, praised by the kinnaras.
More phalashruti: whoever recites it with joined palms and a single mind goes to Shiva's presence, praised by the kinnaras, celestial singers.
आसमाप्तमिदं स्तोत्रं पुण्यं गन्धर्व-भाषितम् । अनौपम्यं मनोहारि सर्वमीश्वरवर्णनम् ॥
āsamāptamidaṃ stotraṃ puṇyaṃ gandharva-bhāṣitam । anaupamyaṃ manohāri sarvamīśvaravarṇanam ॥
आसमाप्तम् āsamāptam complete, ended अनौपम्यम् anaupamyam matchless मनोहारि manohāri enchanting गंधर्व द्वारा कहा गया यह पवित्र स्तोत्र यहाँ पूर्ण हुआ: अनुपम, मन को हरने वाला, पूरा का पूरा ईश्वर का वर्णन।
Here ends this holy hymn spoken by the gandharva: matchless, enchanting, all of it a description of the Lord.
A closing line marking the end of the hymn spoken by the gandharva.
इत्येषा वाङ्मयी पूजा श्रीमच्छंकर-पादयोः । अर्पिता तेन देवेशः प्रीयतां मे सदाशिवः ॥
ityeṣā vāṅmayī pūjā śrīmacchaṃkara-pādayoḥ । arpitā tena deveśaḥ prīyatāṃ me sadāśivaḥ ॥
वाङ्मयी पूजा vāṅmayī pūjā worship made of words अर्पिता arpitā offered प्रीयताम् prīyatām may he be pleased इस प्रकार वाणी से की गई यह पूजा श्री शंकर के चरणों में अर्पित है; इससे देवेश सदाशिव मुझ पर प्रसन्न हों।
Thus this worship made of words is offered at the feet of the glorious Shankara; through it may Sadashiva, lord of the gods, be pleased with me.
The hymn is offered as a "worship made of words" (vangmayi puja) at Shiva's feet, with a prayer that Sadashiva be pleased.
तव तत्त्वं न जानामि कीदृशोऽसि महेश्वर । यादृशोऽसि महादेव तादृशाय नमो नमः ॥
tava tattvaṃ na jānāmi kīdṛśo'si maheśvara । yādṛśo'si mahādeva tādṛśāya namo namaḥ ॥
तत्त्वम् tattvam true nature कीदृशः kīdṛśaḥ of what kind यादृशः yādṛśaḥ whatever kind हे महेश्वर, मैं आपका तत्व नहीं जानता कि आप कैसे हैं; हे महादेव, आप जैसे भी हैं, वैसे आपको बार-बार नमस्कार।
I do not know your true nature, Maheshvara, or what you are like; Mahadeva, whatever you are, to that I bow again and again.
A simple and well-loved verse of surrender: "I do not know your nature; whatever you are, to that I bow." It echoes the opening theme that Shiva is beyond knowing.
एककालं द्विकालं वा त्रिकालं यः पठेन्नरः । सर्वपाप-विनिर्मुक्तः शिव लोके महीयते ॥
ekakālaṃ dvikālaṃ vā trikālaṃ yaḥ paṭhennaraḥ । sarvapāpa-vinirmuktaḥ śiva loke mahīyate ॥
एककालम् ekakālam once a day त्रिकालम् trikālam three times a day महीयते mahīyate is honoured जो इसका दिन में एक, दो या तीन बार पाठ करता है, वह सब पापों से मुक्त होकर शिवलोक में सम्मान पाता है।
Whoever recites it once, twice or three times a day is freed from all sins and is honoured in Shiva's world.
Recited once, twice or three times a day, the hymn frees from sin, says this verse.
श्री पुष्पदन्त-मुख-पंकज-निर्गतेन । स्तोत्रेण किल्बिष-हरेण हर-प्रियेण । कण्ठस्थितेन पठितेन समाहितेन । सुप्रीणितो भवति भूतपतिर्महेशः ॥
śrī puṣpadanta-mukha-paṃkaja-nirgatena । stotreṇa kilbiṣa-hareṇa hara-priyeṇa । kaṇṭhasthitena paṭhitena samāhitena । suprīṇito bhavati bhūtapatirmaheśaḥ ॥
मुखपङ्कज mukhapaṅkaja lotus mouth किल्बिषहरेण kilbiṣahareṇa which takes away sin कण्ठस्थितेन kaṇṭhasthitena learned by heart श्री पुष्पदंत के मुख कमल से निकले, पापों को हरने वाले, हर को प्रिय इस स्तोत्र को कंठस्थ करके, पढ़कर और एकाग्र मन से धारण करने पर भूतपति महेश भली-भाँति प्रसन्न होते हैं।
Through this hymn that came from the lotus mouth of Pushpadanta, which takes away sin and is dear to Hara, learned by heart, recited and held in a collected mind, Mahesha, lord of beings, is well pleased.
The final verse: the hymn that came from Pushpadanta's lotus mouth, learned by heart and recited with a collected mind, pleases Mahesha, lord of beings (Bhutapati).
Sources & checks
- Commentary by
- SanatanVani editorial process
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- Sources
- Shiva Mahimna Stotra, Wikipedia (2026)
- Lingodbhava, Wikipedia (2026)
- Ravananugraha, Wikipedia (2026)
- Samudra Manthana, Wikipedia (2026)
- Tripurantaka, Wikipedia (2026)
- Daksha yajna, Wikipedia (2026)
- Kamadeva, Wikipedia (2026)
- Banasura, Wikipedia (2026)
- Om, Wikipedia (2026)