Guest guest Posted July 31, 2004 Report Share Posted July 31, 2004 Dear Loveing Babaji Thanking you immensely for this most Auspiciuous Knowledge added to our online community Aum NamaSivaya Sivaya Nama Aum Lokaa Samasta Sukhino Bhavantu DharmaDev In a message dated 7/31/2004 11:17:01 AM Pacific Standard Time, baba1008 writes: > Subj: RBSC : Shiva Mahimna Stotra > 7/31/2004 11:17:01 AM Pacific Standard Time > baba1008 > Reply-to: > > Sent from the Internet > > > > ## Introduction, transliteration, and translation by Devendraray V . > Bhatt and S . V . Ganesan > > Introduction: > > The Shiva Mahimna Stotra is very popular among the devotees of Lord > Shiva > and is considered one of the best among all Stotras (or Stutis) > offered to Lord > Shiva . The legend about the circumstances leading to the > composition of this > Stotra is as follows. > > A king named Chitraratha had constructed a nice garden . There were > beautiful flowers in this garden . These flowers were used every day > by the > king in worshipping Lord Shiva. > > One day a Gandharva (Singer 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. > > Finally the king spread the Shiva Nirmaalya in his garden . Shiva > Nirmaalya consists of the Bilva leaves, flowers, et cetera 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 . He then designed a prayer to Lord Shiva for > forgiveness. > In this prayer he sung the greatness of the Lord. > > This very prayer became well known as the `Shiva Mahimna Stotra'. > Lord Shiva became pleased by this StotraM, and returned > Pushhpadanta's > divine powers. > > The legend has some basis since the name of the author is mentioned > in verse number 38 of the stotraM . The recital of this stotra is > very beneficial, > and Shri Ramakrishna, one of the famous saints of the nineteenth > century, > went into samadhi just by reciting a few verses from this hymn. > > Let its recitation be beneficial to you as well! ## > > > .. AUM namaH shivaaya .. > > .. atha shrii shivamahimnastotram.h .. > > mahimnaH paaraM te paramavidushho yadyasadR^ishii > stutirbrahmaadiinaamapi tadavasannaastvayi giraH . > athaa.avaachyaH sarvaH svamatipariNaamaavadhi gR^iNan.h > mamaapyeshha stotre hara nirapavaadaH parikaraH .. 1.. > > ## O, Lord Shiva, remover of all types of miseries, what wonder is > there, if > the prayer to you, chanted by one who is ignorant about your > greatness, is > worthless! Because, even the utterance ( speech ) of Brahmaa and > other gods > is not able to fathom your merits ( ie, greatness ). Hence, if > persons with very > limited intellect ( and I am one of them ) try to offer you a > prayer, their attempt > deserve your special favour . If it is so, I should not be a > exception . Hence, > (thinking like this ) I begin this prayer . (1) ## > > > atiitaH pa.nthaanaM tava cha mahimaa vaaN^manasayoH > atadvyaavR^ittyaa yaM chakitamabhidhatte shrutirapi . > sa kasya stotavyaH katividhaguNaH kasya vishhayaH > pade tvarvaachiine patati na manaH kasya na vachaH .. 2.. > > ## O, Great God, so great is your majesty that it cannot be reached > by speech > and mind . Even the Vedas also, having become surprised, confirm > your > greatness by only saying `Neti', `Neti' (not this, not this) while > describing you . > Who can praise this type of greatness of yours? With how many > qualities is it > composed? Whose subject of description can it be ? And yet even then > whose > mind and speech are not attached to your this new Saguna form ? (2) > ## > > > madhusphiitaa vaachaH paramamamR^itaM nirmitavataH > tava brahman.h kiM vaagapi suragurorvismayapadam.h . > mama tvetaaM vaaNiiM guNakathanapuNyena bhavataH > punaamiityarthe.asmin.h puramathana buddhirvyavasitaa .. 3.. > > ## O, Paramaatmaa (Greatest Soul), as you are the very creator of > speech of > the Vedas, which is like highest type of nectar and as sweet as > honey, how > can even the speech of Brahaspati (Guru, or spiritual guide of gods) > surprise > you ? (ie, the speech of even Brahaspati is worthless before you). > O, Destroyer > of Three Cities of the demons, thinking that my speech may become > purified by > this act, my intellect (Buddhi) has become prepared to sing your > greatness . (3) ## > > tavaishvaryaM yattajjagadudayaraxaapralayakR^it.h > trayiivastu vyastaM tisrushhu guNabhinnaasu tanushhu . > abhavyaanaamasmin.h varada ramaNiiyaamaramaNiiM > vihantuM vyaakroshiiM vidadhata ihaike jaDadhiyaH .. 4.. > > ## O, Giver of Boons, your greatness is the cause of creation, > maintenance, and > destruction of the whole universe; this is supported by three Vedas > (ie, Rigveda, > Yajurveda, and Saamaveda); it is distributed in the three qualities > (ie, Satva, Rajas > and Tamas) and three bodies (of Brahmaa, VishhNu and Mahesha). Such > is your > greatness but certain stupid persons in this world are trying to > destroy it by slander, > which may be delightful to them but is really undelightful . (4) ## > > > kimiihaH ki.nkaayaH sa khalu kimupaayastribhuvanaM > kimaadhaaro dhaataa sR^ijati kimupaadaana iti cha . > atarkyaishvarye tvayyanavasara duHstho hatadhiyaH > kutarko.ayaM kaa.nshchit.h mukharayati mohaaya jagataH .. 5.. > > ## If the Paramaatmaa (the Greatest Soul) creates the three worlds > (ie, the whole > Universe), what is his gesture ? What is his body ? What is his > plan ? What is his > basis (support)? What are his means (instruments,resources) ? These > are the > useless questions raised by some stupid critics, in order to mislead > people, > against one (i.e., you) who always remains incompatible to senses . > (5) ## > > ajanmaano lokaaH kimavayavavanto.api jagataaM > adhishhThaataaraM kiM bhavavidhiranaadR^itya bhavati . > aniisho vaa kuryaad.h bhuvanajanane kaH parikaro > yato mandaastvaaM pratyamaravara sa.nsherata ime .. 6.. > > > ## O, Best Of The Gods, are the seven Lokas (It is believed that > there are seven > worlds in this Universe, namely, Bhooloka, Bhuvarloka, Svargaloka, > Maharloka, > Janaloka, Tapaloka, and Satyaloka) unborn ? Was the birth of the > Universe > independent of its Lord (ie, You) ? If it was so, then what were the > means by which > it was created that the stupid critics are creating doubts about > you? (ie, you are > the only creater of the whole Universe). (6) ## > > trayii saaN^khyaM yogaH pashupatimataM vaishhNavamiti > prabhinne prasthaane paramidamadaH pathyamiti cha . > ruchiinaaM vaichitryaadR^ijukuTila naanaapathajushhaaM > nR^iNaameko gamyastvamasi payasaamarNava iva .. 7.. > > ## The different practices based on the three Vedas, SaMkhya, Yoga, > Pashupata-mata, VaishhNava-mata etc . are but different paths (to > reach to the > Greatest Truth) and people on account of their different aptitude > choose from > them whatever they think best and deserved to be accepted . But as > the sea is > the final resting place for all types of streams , You are the only > reaching place for > all people whichever path,straight or zigzag, they may accept . (7) > ## > > mahoxaH khaTvaaN^gaM parashurajinaM bhasma phaNinaH > kapaalaM chetiiyattava varada tantropakaraNam.h . > suraastaaM taamR^iddhiM dadhati tu bhavadbhuupraNihitaaM > na hi svaatmaaraamaM vishhayamR^igatR^ishhNaa bhramayati .. 8.. > > ## O, Giver of the Boons, the bull, the parts of a cot, chisel, the > elephant-skin, Ashes, > the serpent, the skull : these are the articles of your house-hold . > And yet gods get all > their riches merely by the movement of your eye-brows . Really, > false desires for > worldly things do not deceive (mislead) one who is always is > absorbed in his soul > ( ie, the Yogi- in fact You ). (8) ## > > dhruvaM kashchit.h sarvaM sakalamaparastvadhruvamidaM > paro dhrauvyaa.adhrauvye jagati gadati vyastavishhaye . > samaste.apyetasmin.h puramathana tairvismita iva > stuvan.h jihremi tvaaM na khalu nanu dhR^ishhTaa mukharataa .. 9.. > > ## O, Destroyer Of ( Three ) Cities, some persons call this Universe > eternal ( ever > lasting), others call it temporary, and yet others call it both > eternal and temporary . > Hence, being surprised ( perplexed ) by these contradictory opinions > on this subject, > I am really becoming immodest in loquaciously praising You . (9) ## > > tavaishvaryaM yatnAd.h yadupari viriJNchirhariradhaH > parichchhetuM yAtAvanilamanalaskandhavapushhaH . > tato bhaktishraddhA\-bharaguru\-gR^iNadbhyAM girisha yat.h > svayaM tasthe tAbhyAM tava kimanuvR^ittirna phalati .. 10.. > > ## Brahma and VishhNu wanted to measure your wealth i.e.greatness . > You took the > form of Fire and your whole body was a column of fire extending over > space . While > Brahma took the form of a swan and flew high to see the top(head), > VishhNu took the > form of a boar and dug up downwards to see the bottom (feet).Neither > could succeed. > (While VishhNu confessed the truth, Brahma falsely claimed that he > had found the top > and persuaded the Ketaki flower to bear false witness.Shiva punished > Brahma by > removing one of his 5 heads and ordered that henceforth the Ketaki > flower should not > be used for his worship).When ultimately both praised you with full > devotion and faith, > you stood before them revealing your normal form . O, mountain- > dweller, does not > toeing your line always bear fruit? (10) ## > > > ayatnAdAsaadya tribhuvanamavairavyatikaraM > dashaasyo yadbAhUnabhR^ita\-raNakaNDU\-paravashAn.h . > shiraHpadmashreNI\-rachitacharaNAmbhoruha\-baleH > sthirAyAstvadbhaktestripurahara visphUrjitamidam.h .. 11.. > > ## Oh,destroyer of the three cities! The effortless achievement of > the ten-headed > Ravana in making the three worlds enemyless( having conquered) and > his arrant > eagerness for further fight by stretching his arms,are but the > result of his constant > devotion to your lotus feet at which he ever laid the lotus garland > consisting of his > 10 heads! (11) ## > > amushhya tvatsevA\-samadhigatasAraM bhujavanaM > balAt.h kailaase.api tvadadhivasatau vikramayataH . > alabhyApAtAle.apyalasachalitA.ngushhThashirasi > pratishhThA tvayyAsId.h dhruvamupachito muhyati khalaH .. 12.. > > > ## Having obtained all his prowess through worshipping you, RavaNa > once dared > to test the power of his arms at your own dwelling place(Kailas > Mountain). When he > tried to lift it up, you just moved a toe of your foot on a head of > his and lo! Ravana > could not find rest or peace even in the nether-world . Surely, > power maddens the > wicked . Finally RavaNa reestablished his faith in you . (12) ## > > > yadR^iddhiM sutrAmNo varada paramochchairapi satIM > adhashchakre bANaH parijanavidheyatribhuvanaH . > na tachchitraM tasmin.h varivasitari tvachcharaNayoH > na kasyApyunnatyai bhavati shirasastvayyavanatiH .. 13.. > > ## Oh boon-giver! BaaNa, the demon king made all the three worlds > serve him > with all their attendants and even the greatest wealth of Indra was > > a trifle for him . > It was not a surprise at all, since he `dwelt' in your feet; who > does not rise in life by > bowing his head to you? (13) ## > > akANDa\-brahmANDa\-xayachakita\-devAsurakR^ipA > vidheyasyA.a.asId.h yastrinayana vishhaM sa.nhR^itavataH . > sa kalmAshhaH kaNThe tava na kurute na shriyamaho > vikAro.api shlAghyo bhuvana\-bhaya\- bhaN^ga\- vyasaninaH .. 14.. > > ## When the ocean was being churned by the gods and demons for > `amRit.h'(nectar), > various objects came forth: at one point, there emerged the > `kAlakUTa' poison which > threatened to consume everything . The gods as well as the demons > were stunned at > the prospect of the entire universe coming to an end, O, three-eyed > lord, who is ever > compassionate and engaged in removing the fear of the world, you > took it(poison) on > yourself by consuming it . (On Parvati's holding Shiva's throat at > that point, the poison > froze blue there itself and Shiva became `neelakanTha'). It is > strange that this stain in > your neck, though appearing to be a deformity, actually adds to your > richness and > personality . (14) ## > > asiddhArthA naiva kvachidapi sadevAsuranare > nivartante nityaM jagati jayino yasya vishikhAH . > sa pashyannIsha tvAmitarasurasaadhAraNamabhUt.h > smaraH smartavyAtmA na hi vashishhu pathyaH paribhavaH .. 15.. > > > ## The cupid's(love-god `manmatha's) (flower) arrows never return > unaccomplished > whether the victims were gods or demons or men . However O, master! > he has now > become just a remembered soul (without body),since he looked upon > you as any > other ordinary god, shot his arrow and got burnt to ashes,in no > time . Insulting, masters > (who have controlled their senses), does one no good . (15) ## > > mahI pAdaaghAtAd.h vrajati sahasA sa.nshayapadaM > padaM vishhNorbhrAmyad.h bhuja\-parigha\-rugNa\-graha\- gaNam.h . > muhurdyaurdausthyaM yAtyanibhR^ita\-jaTA\-taaDita\-taTA > jagadraxAyai tvaM naTasi nanu vAmaiva vibhutA .. 16.. > > ## You dance for protecting the world, but strangely, your glorious > act appears to > produce the opposite result in that the earth suddenly struck by > your dancing feet > doubts that it is coming to an end; even VishhNu's domain is shaken > in fear when > your mace like arms bruise the planets; the godly region feels > miserable when its > banks are struck by your agitated matted locks (of hair)! (16) ## > > viyadvyaapI tArA\-gaNa\-guNita\-phenodgama\-ruchiH > pravAho vArAM yaH pR^ishhatalaghudR^ishhTaH shirasi te . > jagaddvIpAkAraM jaladhivalayaM tena kR^itamiti > anenaivonneyaM dhR^itamahima divyaM tava vapuH .. 17.. > > ## The divine river flows extensively through the sky and its charm > is enhanced by the > illumination of the foam by the groups of stars . (Brought down to > the earth by the King > Bhagiratha by propitiating Lord Shiva and known as Ganga) it creates > many islands > and whirlpools on the earth . The same turbulent river appears like > a mere droplet of > water on your head. This itself shows how lofty and divine your body > (form) is! (17) ## > > > rathaH xoNI yantA shatadhR^itiragendro dhanuratho > rathAN^ge chandrArkau ratha\-charaNa\-pANiH shara iti . > didhaxoste ko.ayaM tripuratR^iNamADambara vidhiH > vidheyaiH krIDantyo na khalu paratantrAH prabhudhiyaH .. 18.. > > ## When you wanted to burn the three cities, you had the earth as > the chariot, Brahma as > the charioteer,the Meru mountain as the bow, the sun and the moon as > the parts of the > chariot and VishhNu himself(who holds the chariot-wheeel in his > hand -Sudarshan > chakra?), as the arrow . Why this demonstrative show when you as the > dictator of > everything, could have done the job as a trifle? The Lord's > greatness is not dependent on > anybody or anything . ( Incidentally there is a view that the > burning of the three cities would > refer to the burning of three kinds of bodies of man i.e. `sthUla > sharIra', `sUkshma sharIra' > and `kAraNa sharIra'). (18) ## > > hariste sAhasraM kamala balimAdhAya padayoH > yadekone tasmin.h nijamudaharannetrakamalam.h . > gato bhaktyudrekaH pariNatimasau chakravapushhaH > trayANAM raxAyai tripurahara jAgarti jagatAm.h .. 19.. ## > > VishhNu once brought 1000 lotuses and was placing them at your feet; > after placing 999 > flowers he found that one was missing; he plucked out one of his own > eyes and offered it > as a lotus; this supreme exemplification of devotion on his part was > transformed into the > wheel (sudarshana chakra) in his hand, which he uses for protecting > the world . (19) ## > > > kratau supte jAgrat.h tvamasi phalayoge kratumatAM > kva karma pradhvastaM phalati purushhArAdhanamR^ite . > atastvAM samprexya kratushhu phaladaana\-pratibhuvaM > shrutau shraddhAM badhvA dR^iDhaparikaraH karmasu janaH .. 20.. > > > ## You ensure that there is a connection between cause and effect > and hence when men > perform a sacrifice they obtain good results . Otherwise how can > there be future result for > a past action? Thus on seeing your power in rewarding people > performing sacrificial > worship, with good results, men believe in Vedas and firmly engage > themselves in various > worshipful acts . (20) ## > > kriyAdaxo daxaH kratupatiradhIshastanubhR^itAM > R^ishhINAmArtvijyaM sharaNada sadasyAH sura\-gaNAH . > kratubhra.nshastvattaH kratuphala\-vidhAna\-vyasaninaH > dhruvaM kartuM shraddhA vidhuramabhichArAya hi makhAH .. 21.. ## > > All the same,O Protector . though you exert to reward all > sacrifices . those done without faith > in you become counter-productive, as exemplified in the case of the > sacrifice performed by > Daksha; Daksha was well-versed in the art of sacrifices and himself > the Lord of Creation; > besides, he was the chief performer: the great maharishis were the > priests and the various > gods were the participants! (Daksha did not invite Shiva and > insulted him greatly; thus enraged, > Shiva destroyed the sacrifice and Daksha too). (21) ## > > > prajAnAthaM nAtha prasabhamabhikaM svAM duhitaraM > gataM rohid.h bhuutAM riramayishhumR^ishhyasya vapushhA . > dhanushhpANeryAtaM divamapi sapatrAkR^itamamuM > trasantaM te.adyApi tyajati na mR^igavyAdharabhasaH .. 22.. > > ## O, Protector! Once Brahma became infatuated with his own > daughter . When she fled taking > the form of a female deer he also took the form of a male deer and > chased her . You took the form > of a hunter and went after him, with a bow in hand . Struck by your > arrow and very much frightened, > Brahma fled to the sky taking the form of a star . Even today he > stands frightened by you . (22) ## > > > svalAvaNyAsha.nsA dhR^itadhanushhamahnAya tR^iNavat.h > puraH plushhTaM dR^ishhTvA puramathana pushhpAyudhamapi . > yadi straiNaM devI yamanirata\-dehArdha\-ghaTanAt.h > avaiti tvAmaddhA bata varada mugdhA yuvatayaH .. 23.. > > ## O, destroyer of the three cities! Boon-giver! Practitioner of > austerities! Before the very eyes of Parvati, > you reduced Manmatha (the god of love) to ashes,the moment he tried > to arouse passion in you for Parvati, > by shooting his famous flower arrows . Even after witnessing this, > if Parvati, thinks that you are attracted by > her physical charm, on the basis of your sharing half the body with > her, certainly women are under self- > delusion . (23) ## > > shmashAneshhvAkrIDA smarahara pishAchAH sahacharaaH > chitA\-bhasmAlepaH sragapi nR^ikaroTI\-parikaraH . > amaN^galyaM shIlaM tava bhavatu nAmaivamakhilaM > tathApi smartR^INAM varada paramaM maN^galamasi .. 24.. > > ## O,boon giver! O,destroyer of Cupid! You play in the burning > ghats . your friends are the ghosts . > Your body is smeared with the ashes of the dead bodies . Your > garland is of human skulls . Every > spect of your character is thus inauspicious . Let it be . It does > not matter . Because, with all these > known oddness, you are quick to grant all auspicious things to the > people who just think of you . (It > is interesting to note here that in his Devi aparaadha kshamApana > stotra Shankaracharya says > that,despite his poor and deficient possessions,Shiva got the power > to grant boons entirely > because because of his having taken the hand of Parvathi in > marriage; in the previous shloka, > Pushhpadanta calls it naive on the part of Parvati, if she thinks > that Shiva is attracted by her charm > simply because he is sharing half the body with her.This dichotomy > etc . is due to the custom that > when a particular lord is to be extolled, the other gods are to be > belittled to some extent). (24) ## > > manaH pratyak.h chitte savidhamavidhAyAtta\-marutaH > prahR^ishhyadromANaH pramada\-salilotsaN^gati\-dR^ishaH . > yadAlokyAhlAdaM hrada iva nimajyAmR^itamaye > dadhatyantastattvaM kimapi yaminastat.h kila bhavAn.h .. 25.. > > ## The great yogis regulate their breath, control and still their > mind, look inward and enjoy the bliss > with their hair standing on edge and eyes filled with tears of joy . > It looks as though they are immersed > in nectar . That bliss which they see in their heart and exult thus, > is verily you Yourself! (25) (The second > line has an alternate (paaThabheda), salilotsa.ngita (salila + > utsa.ngita). However, utsa.ngati is more > appropriate than sa.ngita, both in terms of meaning and grammar! > sa.ngita has grammatical problems > (it needs to be sa.ngIta which does not fit the meter! It may as > well be some printer's mistake originally > which got reprinted in newer books.) ## > > tvamarkastvaM somastvamasi pavanastvaM hutavahaH > tvamApastvaM vyoma tvamu dharaNirAtmA tvamiti cha . > parichchhinnAmevaM tvayi pariNatA bibhrati giraM > na vidmastattattvaM vayamiha tu yat.h tvaM na bhavasi .. 26.. > > ## You are the sun, the moon, the air, the fire, the water, the sky > (ether/space), and the earth (the five > elements or `bhUtA's). You are the Self which is omnipresent . Thus > people describe in words every > attribute as yours . On the other hand, I do not know any > fundamental principle or thing or substance, > which you are not! (26) ## > > trayIM tisro vR^ittIstribhuvanamatho trInapi surAn.h > akArAdyairvarNaistribhirabhidadhat.h tIrNavikR^iti . > turIyaM te dhAma dhvanibhiravarundhAnamaNubhiH > samasta\-vyastaM tvAM sharaNada gR^iNAtyomiti padam.h .. 27.. > > ## O, grantor of refuge and protection! The word `OM' consists of > the three letters `a', `u' and `m'. It refers > to the three Vedas(Rik, YajuH and SAma), the three states > (Jaagrat.h, Swapna, and sushhupti-awakened, > dreaming and sleeping),the three worlds(BhUH, bhuvaH and suvaH) and > the three gods (Brahma, VishhNu > and Mahesha).It refers to you yourself both through the individual > letters as well as collectively; in the latter > form (i.e . the total word `OM') it refers to your omnipresent > absolute nature, as the fourth state of existence > i.e `turIyaM' (sleep-like yet awakened and alert state, as a fully- > drawn bow). (27) ## > > > bhavaH sharvo rudraH pashupatirathograH sahamahAn.h > tathA bhImeshAnAviti yadabhidhAnAshhTakamidam.h . > amushhmin.h pratyekaM pravicharati deva shrutirapi > priyAyAsmaidhAmne praNihita\-namasyo.asmi bhavate .. 28.. > > ## I salute you as the dear abode of the following 8 names:bhava, > sharva, rudra, pashupati, ugra, > sahamahAn.h, bhiima, and Ishaana; the `Vedas' also discusses > individually about these names . > (28) (Also a variation of first and second lines as > sahamahAnstathaa.) ## > > namo nedishhThAya priyadava davishhThAya cha namaH > namaH xodishhThAya smarahara mahishhThAya cha namaH . > namo varshhishhThAya trinayana yavishhThAya cha namaH > namaH sarvasmai te tadidamatisarvAya cha namaH .. 29.. > > ## O, destroyer of Cupid! O, the three-eyed one! Salutations to you, > who is the forest-lover, the nearest > and the farthest; the minutest and the biggest, the oldest and the > youngest; salutations to you who is > everything and beyond everything! (29) ## > > bahula\-rajase vishvotpattau bhavAya namo namaH > prabala\-tamase tat.h saMhAre harAya namo namaH . > jana\-sukhakR^ite sattvodriktau mR^iDAya namo namaH > pramahasi pade nistraiguNye shivAya namo namaH .. 30.. > > ## Salutations to you in the name of'Bhava' in as much as you create > the world by taking the `rajas' as the > dominant quality; salutations to you in the name of `Hara' in as > much as you destroy the world by taking the > `tamas' as the dominant quality; salutations to you in the name of > `MRiDa', in as much as you maintain and > protect the world by taking `satva' as the dominant quality . Again > salutations to you in the name of Shiva in > as much as you are beyond the above-mentioned three qualities and > are the seat of the supreme bliss . (30) ## > > kR^isha\-pariNati\-chetaH kleshavashyaM kva chedaM > kva cha tava guNa\-sImollaN^ghinI shashvadR^iddhiH . > iti chakitamamandIkR^itya mAM bhaktirAdhAd.h > varada charaNayoste vAkya\-pushhpopahAram.h .. 31.. > > ## O, boon-giver! I was very perplexed to sing your praise > considering my little awareness and afflicted mind > vis-a-vis your ever increasing limitless quality; however, my > devotion to you made me set aside this diffidence > and place these floral lines at your feet . (31) ## > > > asita\-giri\-samaM syAt.h kajjalaM sindhu\-pAtre > sura\-taruvara\-shAkhA lekhanI patramurvI . > likhati yadi gR^ihItvaa shAradA sarvakAlaM > tadapi tava guNAnAmIsha pAraM na yAti .. 32.. > > ## O, great master! Even, if one were to assume that the blue > mountain , the ocean, the heavenly tree and > the earth are the ink,the ink-pot, the pen and the paper > respectively and the goddess of learning (Saraswati) > herself is the writer,she will not be able to reach the frontiers of > your greatness,however long she were to > write! (32) ## > > asura\-sura\-munIndrairarchitasyendu\-mauleH > grathita\-guNamahimno nirguNasyeshvarasya . > sakala\-gaNa\-varishhThaH pushhpadantAbhidhAnaH > ruchiramalaghuvR^ittaiH stotrametachchakAra .. 33.. > > > ## The best one among all groups(Gandharva?), Pushhpadanta by name, > composed this charming hymn in > none too short metres, in praise of the great lord who wears the > moon in his head(Shiva), who is worshipped > and glorified by all demons, gods and sages and who is beyond all > attributes and forms . (33) ## > > > aharaharanavadyaM dhUrjaTeH stotrametat.h > paThati paramabhaktyA shuddha\-chittaH pumAn.h yaH . > sa bhavati shivaloke rudratulyastathA.atra > prachuratara\-dhanAyuH putravAn.h kIrtimA.nshcha .. 34.. > > ## Whoever reads this faultless hymn of Shiva daily, with pure mind > and great devotion, ultimately reaches > Shiva's domain and becomes equal to him; in this world, he is > endowed with children, great wealth, long > life and fame . (34) ## > > > maheshAnnAparo devo mahimno nAparA stutiH . > aghorAnnAparo mantro nAsti tattvaM guroH param.h .. 35.. > > ## There is no God higher than Mahesha; there is no hymn better than > this one. There is no `mantra' greater > than `OM' and there is no truth or principle beyond one's > teacher/spiritual guide . (35) ## > > > dIxA dAnaM tapastIrthaM GYAnaM yAgAdikAH kriyAH . > mahimnastava pAThasya kalAM nArhanti shhoDashIm.h .. 36.. > > ## Initiation(into spiritual development), charity, penance, > pilgrimage,spiritual knowledge and religious acts > like sacrifices are not capable of yielding even one-sixteenth of > the return that will result from the reading of > this hymn . (36) ## > > > kusumadashana\-nAmA sarva\-gandharva\-rAjaH > shashidharavara\-maulerdevadevasya dAsaH . > sa khalu nija\-mahimno bhrashhTa evAsya roshhAt.h > stavanamidamakArshhId.h divya\-divyaM mahimnaH .. 37.. > > ## Kusumadanta(equivalent of Pushhpadanta) was the king of all > Gandharvas and he was a devotee of the > Lord of lords, Shiva, who wears the baby moon (with a few digits > only) in his head . He fell from his glorious > position due to Shiva's wrath at his misconduct . It was then that > the Gandharva composed this hymn which > is the most divine . (37) ## > > > suragurumabhipUjya svarga\-moxaika\-hetuM > paThati yadi manushhyaH prAJNjalirnAnya\-chetAH . > vrajati shiva\-samIpaM kinnaraiH stUyamAnaH > stavanamidamamoghaM pushhpadantapraNItam.h .. 38.. > > ## If an aspirant for heaven and liberation, worships Shiva,the > teacher of gods, at first and then reads this > unfailing hymn, composed by Pushhpadanta, with folded hands and > single-mindedness, he attains Shiva's > abode, being praised by `kinnaras'(a group of semi-gods known for > their singing talent). (38) ## > > > AsamAptamidaM stotraM puNyaM gandharva\-bhAshhitam.h . > anaupamyaM manohAri sarvamIshvaravarNanam.h .. 39.. > > ## Here ends this meritorious,charming and incomparable hymn, > uttered by the Gandharva, all in description > of the great master . (39) ## > > > ityeshhA vAN^mayI pUjA shrImachchhaN^kara\-pAdayoH . > arpitA tena deveshaH prIyatAM me sadaashivaH .. 40.. > > ## Thus, this worship in the form of words, is dedicated at the feet > of Shri Shankara; may the ever-auspicious > lord of the gods be pleased with this . (40) ## > > > tava tattvaM na jAnAmi kIdR^isho.asi maheshvara . > yAdR^isho.asi mahAdeva tAdR^ishAya namo namaH .. 41.. > > ## I do not know the truth of your nature and how you are . O, great > God! My Salutations are to that nature of > yours of which you really are . (41) ## > > > ekakAlaM dvikAlaM vA trikAlaM yaH paThennaraH . > sarvapApa\-vinirmuktaH shiva loke mahIyate .. 42.. > > ## Whoever reads this once, twice or thrice (in a day) revels in the > domain of Shiva, bereft of all sins . (42) ## > > > shrI pushhpadanta\-mukha\-paN^kaja\-nirgatena > stotreNa kilbishha\-hareNa hara\-priyeNa . > kaNThasthitena paThitena samaahitena > suprINito bhavati bhUtapatirmaheshaH .. 43.. > > ## This hymn which is dear to Shiva, has emerged out of the lotus- > like mouth of Pushhpadanta and is capable > of removing all sins . May the lord of all beings become greatly > pleased with anyone who has learnt this by heart > and/or reads or recalls this with single-mindedness! (43) ## > > > .. iti shrI pushhpadanta virachitaM shivamahimnaH stotraM > samAptam.h .. > > ## Thus ends the `shivamahimna hymn' composed by Pushhpadanta. ## > > > > > To send an email to: > > > > Links > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 20, 2005 Report Share Posted November 20, 2005 whichhave been used in worshipping Lord Shiva . The Shiva Nirmaalya isconsidered 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 powerof invisibility . He then designed a prayer to Lord Shiva for forgiveness.In this prayer he sung the greatness of the Lord.This very prayer became well known as the `Shiva Mahimna Stotra'.Lord Shiva became pleased by this StotraM, and returned Pushhpadanta'sdivine powers.The legend has some basis since the name of the author is mentionedin verse number 38 of the stotraM . The recital of this stotra is verybeneficial,and Shri Ramakrishna, one of the famous saints of the nineteenth century,went into samadhi just by reciting a few verses from this hymn.Let its recitation be beneficial to all as well!## .. AUM namaH shivaaya ... .. atha shrii shivamahimnastotram.h ..mahimnaH paaraM te paramavidushho yadyasadR^ishiistutirbrahmaadiinaamapi tadavasannaastvayi giraH ..athaa.avaachyaH sarvaH svamatiparimaaNaavadhi gR^iNan.hmamaapyeshha stotre hara nirapavaadaH parikaraH .. 1..##O, Lord Shiva, remover of all types of miseries, what wonder is there, ifthe prayer to you, chanted by one who is ignorant about your greatness, isworthless! Because, even the utterance ( speech ) of Brahmaa and other godsis not able to fathom your merits ( ie, greatness ).Hence, if persons withvery limited intellect ( and I am one of them ) try to offer you a prayer,their attempt deserve your special favour . If it is so, I should not be anexception . Hence, (thinking like this ) I begin this prayer .. (1)##atiitaH pa.nthaanaM tava cha mahimaa vaaN^manasayoHatadvyaavR^ittyaa yaM chakitamabhidhatte shrutirapi .sa kasya stotavyaH katividhaguNaH kasya vishhayaHpade tvarvaachiine patati na manaH kasya na vachaH .. 2..##O, Great God, so great is your majesty that it cannot be reached by speechand mind . Even the Vedas also, having become surprised, confirm yourgreatness by only saying `Neti', `Neti' (not this, not this) whiledescribing you . Who can praise this type of greatness of yours? With howmany qualities is it composed? Whose subject of description can it be ? Andyet even then whose mind and speech are not attached to your this newSaguna form ? (2)##madhusphiitaa vaachaH paramamR^itaM nirmitavataHtava brahman.h kiM vaagapi suragurorvismayapadam.h .mama tvetaaM vaaNiiM guNakathanapuNyena bhavataHpunaamiityarthe.asmin.h puramathana buddhirvyavasitaa .. 3..##O, Paramaatmaa (Greatest Soul), as you are the very creator of speech ofthe Vedas, which is like highest type of nectar and as sweet as honey, howcan even the speech of Brahaspati (Guru, or spiritual guide of gods)surprise you ? (ie, the speech of even Brahaspati is worthless before you).O, Destroyer of Three Cities of the demons, thinking that my speech maybecome purified by this act, my intellect (Buddhi) has become prepared tosing your greatness .. (3)##tavaishvaryaM yattajjagadudayaraxaapralayakR^it.htrayiivastu vyastaM tisrushhu guNabhinnaasu tanushhu .abhavyaanaamasmin.h varada ramaNiiyaamaramaNiiMvihantuM vyaakroshiiM vidadhata ihaike jaDadhiyaH .. 4..##O, Giver of Boons, your greatness is the cause of creation, maintenance,and destruction of the whole universe; this is supported by three Vedas(ie, Rigveda, Yajurveda, and Saamaveda); it is distributed in the threequalities (ie, Satva, Rajas and Tamas) and three bodies (of Brahmaa, VishhNuand Mahesha). Such is your greatness but certain stupid persons in thisworld are trying to destroy it by slander, which may be delightful to thembut is really undelightful .. (4)##kimiihaH ki.nkaayaH sa khalu kimupaayastribhuvanaMkimaadhaaro dhaataa sR^ijati kimupaadaana iti cha ..atarkyaishvarye tvayyanavasara duHstho hatadhiyaHkutarko.ayaM kaa.nshchit.h mukharayati mohaaya jagataH .. 5..##If the Paramaatmaa (the Greatest Soul) creates the three worlds (ie, thewhole Universe), what is his gesture ? What is his body ? What is his plan? What is his basis (support)? What are his means (instruments,resources) ?These are the useless questions raised by some stupid critics, in order tomislead people, against one (i.e., you) who always remains incompatible tosenses .. (5)##ajanmaano lokaaH kimavayavavanto.api jagataaMadhishhThaataaraM kiM bhavavidhiranaadR^itya bhavati .aniisho vaa kuryaad.h bhuvanajanane kaH parikaroyato mandaastvaaM pratyamaravara sa.nsherata ime .. 6..##O, Best Of The Gods, are the seven Lokas (It is believed that there areseven worlds in this Universe, namely, Bhooloka, Bhuvarloka, Svargaloka,Maharloka, Janaloka, Tapaloka, and Satyaloka) unborn ? Was the birth ofthe Universe independent of its Lord (ie, You) ? If it was so, then whatwere the means by which it was created that the stupid critics are creatingdoubts about you? (ie, you are the only creater of the wholeUniverse). (6)##trayii saaN^khyaM yogaH pashupatimataM vaishhNavamitiprabhinne prasthaane paramidamadaH pathyamiti cha ..ruchiinaaM vaichitryaadR^ijukuTila naanaapathajushhaaMnR^iNaameko gamyastvamasi payasaamarNava iva .. 7..##The different practices based on the three Vedas, SaMkhya, Yoga,Pashupata-mata, VaishhNava-mata etc . are but different paths (toreach to the Greatest Truth) and people on account of their differentaptitude choose from them whatever they think best and deserved to beaccepted . But as the sea is the final resting place for all types ofstreams , You are the only reaching place for all people whicheverpath,straight or zigzag, they may accept .. (7)##mahoxaH khaTvaaN^gaM parashurajinaM bhasma phaNinaHkapaalaM chetiiyattava varada tantropakaraNam.h .suraastaaM taamR^iddhiM dadhati tu bhavadbhuupraNihitaaMna hi svaatmaaraamaM vishhayamR^igatR^ishhNaa bhramayati .. 8..##O, Giver of the Boons, the bull, the parts of a cot, chisel, theelephant-skin, Ashes, the serpent, the skull : these are the articles ofyour house-hold . And yet gods get all their riches merely by the movementof your eye-brows . Really, false desires for worldly things do not deceive (mislead ) one who is always is absorbed in his soul ( ie, the Yogi- in factYou ). (8)##dhruvaM kashchit.h sarvaM sakalamaparastvadhruvamidaMparo dhrauvyaa.adhrauvye jagati gadati vyastavishhaye .samaste.apyetasmin.h puramathana tairvismita ivastuvan.h jihremi tvaaM na khalu nanu dhR^ishhTaa mukharataa .. 9..##O, Destroyer Of ( Three ) Cities, some persons call this Universe eternal( ever lasting), others call it temporary, and yet others call it botheternal and temporary . Hence, being surprised ( perplexed ) by thesecontradictory opinions on this subject, I am really becoming immodest inloquaciously praising You . (9)##tavaishvaryaM yatnAd.h yadupari viriJNchirhariradhaHparichchhetuM yAtAvanilamanalaskandhavapushhaH .tato bhaktishraddhA##-##bharaguru##-##gR^iNadbhyAM girisha yat.hsvayaM tasthe tAbhyAM tava kimanuvR^ittirna phalati .. 10..##Brahma and VishhNu wanted to measure your wealth i.e.greatness . You tookthe form of Fire and your whole body was a column of fire extending overspace . While Brahma took the form of a swan and flew high to see thetop(head), VishhNu took the form of a boar and dug up downwards to see thebottom (feet).Neither could succeed.(While VishhNu confessed the truth,Brahma falsely claimed that he had found the top and persuaded the Ketakiflower to bear false witness.Shiva punished Brahma by removing one of his 5heads and ordered that henceforth the Ketaki flower should not be used forhis worship).When ultimately both praised you with full devotion and faith,you stood before them revealing your normal form . O, mountain-dweller, doesnot toeing your line always bear fruit? (10)##ayatnAdAsaadya tribhuvanamavairavyatikaraMdashaasyo yadbAhUnabhR^ita##-##raNakaNDU##-##paravashAn.h ..shiraHpadmashreNI##-##rachitacharaNAmbhoruha##-##baleHsthirAyAstvadbhaktestripurahara visphUrjitamidam.h .. 11..##Oh,destroyer of the three cities! The effortless achievement of theten-headed Ravana in making the three worlds enemyless( having conquered)and his arrant eagerness for further fight by stretching his arms,are butthe result of his constant devotion to your lotus feet at which he everlaid the lotus garland consisting of his 10 heads! (11)##amushhya tvatsevA##-##samadhigatasAraM bhujavanaMbalAt.h kailaase.api tvadadhivasatau vikramayataH ..alabhyApAtAle.apyalasachalitA.ngushhThashirasipratishhThA tvayyAsId.h dhruvamupachito muhyati khalaH .. 12..##Having obtained all his prowess through worshipping you, RavaNa once daredto test the power of his arms at your own dwelling place(KailasMountain). When he tried to lift it up, you just moved a toe of your footon a head of his and lo! Ravana could not find rest or peace even in thenether-world . Surely, power maddens the wicked . Finally RavaNareestablished his faith in you .. (12)##yadR^iddhiM sutrAmNo varada paramochchairapi satIMadhashchakre bANaH parijanavidheyatribhuvanaH .na tachchitraM tasmin.h varivasitari tvachcharaNayoHna kasyApyunnatyai bhavati shirasastvayyavanatiH .. 13..##Oh boon-giver! BaaNa, the demon king made all the three worlds serve himwith all their attendants and even the greatest wealth of Indra was atrifle for him . It was not a surprise at all, since he `dwelt' in yourfeet; who does not rise in life by bowing his head to you? (13)##akANDa##-##brahmANDa##-##xayachakita##-##devAsurakR^ipAvidheyasyA.a.asId.h yastrinayana vishhaM sa.nhR^itavataH .sa kalmAshhaH kaNThe tava na kurute na shriyamahovikAro.api shlAghyo bhuvana##-##bhaya##-## bhaN^ga##-## vyasaninaH .. 14..##When the ocean was being churned by the gods and demons for`amRit.h'(nectar),various objects came forth: at one point, there emergedthe `kAlakUTa' poison which threatened to consume everything . The gods aswell as the demons were stunned at the prospect of the entire universecoming to an end, O, three-eyed lord, who is ever compassionate and engagedin removing the fear of the world, you took it(poison) on yourself byconsuming it . (On Parvati's holding Shiva's throat at that point, thepoison froze blue there itself and Shiva became `neelakanTha'). It isstrange that this stain in your neck, though appearing to be a deformity,actually adds to your richness and personality .. (14)##asiddhArthA naiva kvachidapi sadevAsuranarenivartante nityaM jagati jayino yasya vishikhAH .sa pashyannIsha tvAmitarasurasaadhAraNamabhUt.hsmaraH smartavyAtmA na hi vashishhu pathyaH paribhavaH .. 15..##The cupid's(love-god `manmatha's) (flower) arrows never returnunaccomplished whether the victims were gods or demons or men . However O,master! he has now become just a remembered soul (without body),since helooked upon you as any other ordinary god, shot his arrow and got burnt toashes,in no time . Insulting, masters (who have controlled their senses),does one no good . (15)##mahI pAdaaghAtAd.h vrajati sahasA sa.nshayapadaMpadaM vishhNorbhrAmyad.h bhuja##-##parigha##-##rugNa##-##graha##-## gaNam.h .muhurdyaurdausthyaM yAtyanibhR^ita##-##jaTA##-##taaDita##-##taTAjagadraxAyai tvaM naTasi nanu vAmaiva vibhutA .. 16..##You dance for protecting the world, but strangely, your glorious actappears to produce the opposite result in that the earth suddenly struck byyour dancing feet doubts that it is coming to an end; even VishhNu's domainis shaken in fear when your mace like arms bruise the planets; the godlyregion feels miserable when its banks are struck by your agitated mattedlocks (of hair)! (16)##viya\dvyaa pI tArA##-##gaNa##-##guNita##-##phenodgama##-##ruchiHpravAho vArAM yaH pR^ishhatalaghudR^ishhTaH shirasi te .jagaddvIpAkAraM jaladhivalayaM tena kR^itamitianenaivonneyaM dhR^itamahima divyaM tava vapuH .. 17..##The divine river flows extensively through the sky and its charm isenhanced by the illumination of the foam by the groups of stars . (Broughtdown to the earth by the King Bhagiratha by propitiating Lord Shiva andknown as Ganga) it creates many islands and whirlpools on the earth . Thesame turbulent river appears like a mere droplet of water on your head.This itself shows how lofty and divine your body(form) is! (17)##rathaH xoNI yantA shatadhR^itiragendro dhanurathorathAN^ge chandrArkau ratha##-##charaNa##-##pANiH shara iti ..didhaxoste ko.ayaM tripuratR^iNamADambara vidhiHvidheyaiH krIDantyo na khalu paratantrAH prabhudhiyaH .. 18..##When you wanted to burn the three cities, you had the earth as the chariot,Brahma as the charioteer,the Meru mountain as the bow, the sun and the moonas the parts of the chariot and VishhNu himself(who holds thechariot-wheeel in his hand -Sudarshan chakra?), as the arrow . Why thisdemonstrative show when you as the dictator of everything, could have donethe job as a trifle? The Lord's greatness is not dependent on anybody oranything . ( Incidentally there is a view that the burning of the threecities would refer to the burning of three kinds of bodies of man i.e.`sthUla sharIra', `sUkshma sharIra' and `kAraNa sharIra'). (18)##hariste sAhasraM kamala balimAdhAya padayoHyadekone tasmin.h nijamudaharannetrakamalam.h .gato bhaktyudrekaH pariNatimasau chakravapushhaHtrayANAM raxAyai tripurahara jAgarti jagatAm.h .. 19..##VishhNu once brought 1000 lotuses and was placing them at your feet;after placing 999 flowers he found that one was missing; he plucked out oneof his own eyes and offered it as a lotus; this supreme exemplification ofdevotion on his part was transformed into the wheel (sudarshana chakra) inhis hand, which he uses for protecting the world . (19)##kratau supte jAgrat.h tvamasi phalayoge kratumatAMkva karma pradhvastaM phalati purushhArAdhanamR^ite .atastvAM samprexya kratushhu phaladaana##-##pratibhuvaMshrutau shraddhAM badhvA dR^iDhaparikaraH karmasu janaH .. 20..##You ensure that there is a connection between cause and effect and hencewhen men perform a sacrifice they obtain good results . Otherwise how canthere be future result for a past action? Thus on seeing your power inrewarding people performing sacrificial worship, with good results, menbelieve in Vedas and firmly engage themselves in variousworshipful acts . (20)##kriyAdaxo daxaH kratupatiradhIshastanubhR^itAMR^ishhINAmArtvijyaM sharaNada sadasyAH sura##-##gaNAH .kratubhra.nshastvattaH kratuphala##-##vidhAna##-##vyasaninaHdhruvaM kartuM shraddhA vidhuramabhichArAya hi makhAH .. 21..##All the same,O Protector . though you exert to reward all sacrifices . thosedone without faith in you become counter-productive, as exemplified in thecase of the sacrifice performed by Daksha; Daksha was well-versed in theart of sacrifices and himself the Lord of Creation; besides, he was thechief performer: the great maharishis were the priests and the various godswere the participants! (Daksha did not invite Shiva and insulted himgreatly; thus enraged, Shiva destroyed the sacrifice and Dakshatoo). (21)##prajAnAthaM nAtha prasabhamabhikaM svAM duhitaraMgataM rohid.h bhuutAM riramayishhumR^ishhyasya vapushhA ..dhanushhpANeryAtaM divamapi sapatrAkR^itamamuMtrasantaM te.adyApi tyajati na mR^igavyAdharabhasaH .. 22..##O, Protector! Once Brahma became infatuated with his own daughter . When shefled taking the form of a female deer he also took the form of a male deerand chased her . You took the form of a hunter and went after him, with abow in hand . Struck by your arrow and very much frightened, Brahma fled tothe sky taking the form of a star . Even today he stands frightened byyou . (22)##svalAvaNyAsha.nsA dhR^itadhanushhamahnAya tR^iNavat.hpuraH plushhTaM dR^ishhTvA puramathana pushhpAyudhamapi .yadi straiNaM devI yamanirata##-##dehArdha##-##ghaTanAt.havaiti tvAmaddhA bata varada mugdhA yuvatayaH .. 23..##O, destroyer of the three cities! Boon-giver! Practitioner of austerities!Before the very eyes of Parvati, you reduced Manmatha (the god of love) toashes,the moment he tried to arouse passion in you for Parvati, byshooting his famous flower arrows . Even after witnessing this, if Parvati,thinks that you are attracted by her physical charm, on the basis of yoursharing half the body with her, certainly women are under self-delusion . (23)##shmashAneshhvAkrIDA smarahara pishAchAH sahacharaaHchitA##-##bhasmAlepaH sragapi nR^ikaroTI##-##parikaraH .amaN^galyaM shIlaM tava bhavatu nAmaivamakhilaMtathApi smartR^INAM varada paramaM maN^galamasi .. 24..##O,boon giver! O,destroyer of Cupid! You play in the burning ghats . yourfriends are the ghosts . Your body is smeared with the ashes of the deadbodies . Your garland is of human skulls . Every aspect of your character isthus inauspicious . Let it be . It does not matter . Because, with all theseknown oddness, you are quick to grant all auspicious things to the peoplewho just think of you . (It is interesting to note here that in his Deviaparaadha kshamApana stotra Shankaracharya says that,despite his poor anddeficient possessions,Shiva got the power to grant boons entirely becausebecause of his having taken the hand of Parvathi in marriage; in theprevious shloka, Pushhpadanta calls it naive on the part of Parvati, if shethinks that Shiva is attracted by her charm simply because he is sharinghalf the body with her.This dichotomy etc . is due to the custom that when aparticular lord is to be extolled, the other gods are to be belittled tosome extent). (24)##manaH pratyak.h chitte savidhamavidhAyAtta##-##marutaHprahR^ishhyadromANaH pramada##-##salilotsaN^gati##-##dR^ishaH .yadAlokyAhlAdaM hrada iva nimajyAmR^itamayedadhatyantastattvaM kimapi yaminastat.h kila bhavAn.h .. 25..##The great yogis regulate their breath, control and still their mind, lookinward and enjoy the bliss with their hair standing on edge and eyes filledwith tears of joy . It looks as though they are immersed in nectar . Thatbliss which they see in their heart and exult thus, is verilyyou Yourself! (25)##tvamarkastvaM somastvamasi pavanastvaM hutavahaHtvamApastvaM vyoma tvamu dharaNirAtmA tvamiti cha .parichchhinnAmevaM tvayi pariNatA bibhrati giraMna vidmastattattvaM vayamiha tu yat.h tvaM na bhavasi .. 26..##You are the sun, the moon, the air, the fire, the water, thesky(ether/space), and the earth (the five elements or `bhUtA's). You arethe Self which is omnipresent . Thus people describe in words everyattribute as yours . On the other hand, I do not know any fundamentalprinciple or thing or substance, which you are not! (26)##trayIM tisro vR^ittIstribhuvanamatho trInapi surAn.hakArAdyairvarNaistribhirabhidadhat.h tIrNavikR^iti .turIyaM te dhAma dhvanibhiravarundhAnamaNubhiHsamasta##-##vyastaM tvAM sharaNada gR^iNAtyomiti padam.h .. 27..##O, grantor of refuge and protection! The word `OM' consists of the threeletters `a', `u' and `m'. It refers to the three Vedas(Rik, YajuH andSAma), the three states (Jaagrat.h, Swapna, and sushhupti-awakened,dreaming and sleeping),the three worlds(BhUH, bhuvaH and suvaH) and thethree gods (Brahma, VishhNu amd Mahesha).It refers to you yourself boththrough the individual letters as well as collectively; in the latter form(i.e . the total word `OM') it refers to your omnipresent absolute nature,as the fourth state of existence i.e `turIyaM' (sleep-like yet awakened andalert state, as a fully- drawn bow). (27)##bhavaH sharvo rudraH pashupatirathograH sahamahAn.htathA bhImeshAnAviti yadabhidhAnAshhTakamidam.h ..amushhmin.h pratyekaM pravicharati deva shrutirapipriyAyAsmaidhAmne praNihita##-##namasyo.asmi bhavate .. 28..##I salute you as the dear abode of the following 8 names:bhava, sharva,rudra, pashupati, ugra, sahamahAn.h, bhiima, and Ishaana; the `Vedas' alsodiscusses individually about these names . (28)##namo nedishhThAya priyadava davishhThAya cha namaHnamaH xodishhThAya smarahara mahishhThAya cha namaH .namo varshhishhThAya trinayana yavishhThAya cha namaHnamaH sarvasmai te tadidamatisarvAya cha namaH .. 29..##O, destroyer of Cupid! O, the three-eyed one! Salutations to you, who isthe forest-lover, the nearest and the farthest; the minutest and thebiggest, the oldest and the youngest; salutations to you who is everythingand beyond everything! (29)##bahula##-##rajase vishvotpattau bhavAya namo namaHprabala##-##tamase tat.h saMhAre harAya namo namaH .jana##-##sukhakR^ite sattvodriktau mR^iDAya namo namaHpramahasi pade nistraiguNye shivAya namo namaH ... 30..##Salutations to you in the name of'Bhava' in as much as you create the world bytaking the `rajas' as the dominant quality; salutations to you in the nameof `Hara' in as much as you destroy the world by taking the `tamas' as thedominant quality; salutations to you in the name of `MRiDa', in as much asyou maintain and protect the world by taking `satva' as the dominantquality . Again salutations to you in the name of Shiva in as much as you arebeyond the above-mentioned three qualities and are the seat of the supremebliss . (30)##kR^isha##-##pariNati##-##chetaH kleshavashyaM kva chedaMkva cha tava guNa##-##sImollaN^ghinI shashvadR^iddhiH .iti chakitamamandIkR^itya mAM bhaktirAdhAd.hvarada charaNayoste vAkya##-##pushhpopahAram.h .. 31..##O, boon-giver! I was very perplexed to sing your praise considering mylittle awareness and afflicted mind vis-a-vis your ever increasinglimitless quality; however, my devotion to you made me set aside thisdiffidence and place these floral lines at your feet . (31)##asita##-##giri##-##samaM syAt.h kajjalaM sindhu##-##pAtresura##-##taruvara##-##shAkhA lekhanI patramurvI .likhati yadi gR^ihItvaa shAradA sarvakAlaMtadapi tava guNAnAmIsha pAraM na yAti .. 32..##O, great master! Even, if one were to assume that the blue mountain , theocean, the heavenly tree and the earth are the ink,the ink-pot, the pen andthe paper respectively and the goddess of learning (Saraswati) herself isthe writer,she will not be able to reach the frontiers of yourgreatness,however long she were to write! (32)##asura##-##sura##-##munIndrairarchitasyendu##-##mauleHgrathita##-##guNamahimno nirguNasyeshvarasya .sakala##-##gaNa##-##varishhThaH pushhpadantAbhidhAnaHruchiramalaghuvR^ittaiH stotrametachchakAra .. 33..##The best one among all groups(Gandharva?), Pushhpadanta by name, composedthis charming hymn in none too short metres, in praise of the great lordwho wears the moon in his head(Shiva), who is worshipped and glorified byall demons, gods and sages and who is beyond all attributes andforms . (33)##aharaharanavadyaM dhUrjaTeH stotrametat.hpaThati paramabhaktyA shuddha##-##chittaH pumAn.h yaH .sa bhavati shivaloke rudratulyastathA.atraprachuratara##-##dhanAyuH putravAn.h kIrtimA.nshcha .. 34..##Whoever reads this faultless hymn of Shiva daily, with pure mind and greatdevotion, ultimately reaches Shiva's domain and becomes equal to him; inthis world, he is endowed with children, great wealth,long life and fame . (34)##maheshAnnAparo devo mahimno nAparA stutiH ..aghorAnnAparo mantro nAsti tattvaM guroH param.h .. 35..##There is no God higher than Mahesha; there is no hymn better than this one.There is no `mantra' greater than `OM' and there is no truth or principlebeyond one's teacher/spiritual guide .. (35)##dIxA dAnaM tapastIrthaM GYAnaM yAgAdikAH kriyAH .mahimnastava pAThasya kalAM nArhanti shhoDashIm.h .. 36..##Initiation(into spiritual development), charity, penance,pilgrimage,spiritual knowledge and religious acts like sacrifices are notcapable of yielding even one-sixteenth of the return that will result fromthe reading of this hymn . (36)##kusumadashana##-##nAmA sarva##-##gandharva##-##rAjaHshashidharavara##-##maulerdevadevasya dAsaH .sa khalu nija##-##mahimno bhrashhTa evAsya roshhAt.hstavanamidamakArshhId.h divya##-##divyaM mahimnaH .. 37..##Kusumadanta(equivalent of Pushhpadanta) was the king of all Gandharvas andhe was a devotee of the Lord of lords, Shiva, who wears the baby moon (witha few digits only) in his head . He fell from his glorious position due toShiva's wrath at his misconduct . It was then that the Gandharva composedthis hymn which is the most divine . (37)##suragurumabhipUjya svarga##-##moxaika##-##hetuMpaThati yadi manushhyaH prAJNjalirnAnya##-##chetAH .vrajati shiva##-##samIpaM kinnaraiH stUyamAnaHstavanamidamamoghaM pushhpadantapraNItam.h .. 38..##If an aspirant for heaven and liberation, worships Shiva,the teacher ofgods, at first and then reads this unfailing hymn, composed byPushhpadanta, with folded hands and single-mindedness, he attains Shiva'sabode, being praised by `kinnaras'(a group of semi-gods known for theirsinging talent). (38)##AsamAptamidaM stotraM puNyaM gandharva##-##bhAshhitam.h .anaupamyaM manohAri sarvamIshvaravarNanam.h ... 39..##Here ends this meritorious,charming and incomparable hymn, uttered by theGandharva, all in description of the great master . (39)##ityeshhA vAN^mayI pUjA shrImachchhaN^kara##-##pAdayoH .arpitA tena deveshaH prIyatAM me sadaashivaH .. 40..##Thus, this worship in the form of words, is dedicated at the feet of ShriShankara; may the ever-auspicious lord of the gods bepleased with this . (40)##tava tattvaM na jAnAmi kIdR^isho.asi maheshvara .yAdR^isho.asi mahAdeva tAdR^ishAya namo namaH ... 41..##I do not know the truth of your nature and how you are . O, great God! MySalutations are to that nature of yours of which you really are . (41)##ekakAlaM dvikAlaM vA trikAlaM yaH paThennaraH ..sarvapApa##-##vinirmuktaH shiva loke mahIyate .. 42..##Whoever reads this once, twice or thrice (in a day) revels in the domain ofShiva, bereft of all sins .. (42)##shrI pushhpadanta##-##mukha##-##paN^kaja##-##nirgatenastotreNa kilbishha##-##hareNa hara##-##priyeNa .kaNThasthitena paThitena samaahitenasuprINito bhavati bhUtapatirmaheshaH .. 43..##This hymn which is dear to Shiva, has emerged out of the lotus-like mouthof Pushhpadanta and is capable of removing all sins . May the lord of allbeings become greatly pleased with anyone who has learnt this by heartand/or reads or recalls this with single-mindedness! (43)##.. iti shrI pushhpadanta virachitaM shivamahimnaH stotraM samAptam.h .. 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