Shiva Mahimna Stotram Meaning

Shiva Mahimna Stotram

Introduction to the Shiva Mahimna Stotram – With Meaning

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 described below (at the end of the page):

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Shiva Mahimna Stotram – Chanting
Shiva Mahimna Stotram – Translation & Meaning

महिम्नः पारं ते परमविदुषो यद्यसदृशी
स्तुतिर्ब्रह्मादीनामपि तदवसन्नास्त्वयि गिरः ।
अथाऽवाच्यः सर्वः स्वमतिपरिणामावधि गृणन्
ममाप्येष स्तोत्रे हर निरपवादः परिकरः ॥ १॥
mahimnaḥ pāraṃ te paramaviduṣo yadyasadṛśī
stutirbrahmādīnāmapi tadavasannāstvayi giraḥ .
athā’vācyaḥ sarvaḥ svamatipariṇāmāvadhi gṛṇan
mamāpyeṣa stotre hara nirapavādaḥ parikaraḥ .. 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 (i.e., 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 an exception. Hence, (thinking like this) I begin this prayer. (1)

Alternate meaning

If even the praise offered by supreme knowers like Brahma is inadequate to capture your greatness, then all words fall short before you. Yet everyone praises you according to the limits of their understanding. Similarly, O Hara, in this hymn of mine, my approach remains beyond reproach.

महिम्नः (mahimnaḥ) – of greatness
पारं (pāraṃ) – limit, end
ते (te) – your
परमविदुषो (paramaviduṣo) – supreme knowers
यद्यसदृशी (yadyasadṛśī) – if inadequate
स्तुतिः (stutiḥ) – praise
ब्रह्मादीनाम् (brahmādīnām) – of Brahma and others
अपि (api) – even
तदवसन्नाः (tadavasannāḥ) – then failing, inadequate
त्वयि (tvayi) – in you
गिरः (giraḥ) – words
अथा (athā) – then
वाच्यः (vācyaḥ) – to be described
सर्वः (sarvaḥ) – all
स्वमति (svamati) – own intellect
परिणामावधि (pariṇāmāvadhi) – to the extent of understanding
गृणन् (gṛṇan) – praising
ममापि (mamāpi) – even my
एष (eṣa) – this
स्तोत्रे (stotre) – in hymn
हर (hara) – O Shiva
निरपवादः (nirapavādaḥ) – blameless, faultless
परिकरः (parikaraḥ) – attempt, effort

अतीतः पंथानं तव च महिमा वाङ्मनसयोः
अतद्व्यावृत्त्या यं चकितमभिधत्ते श्रुतिरपि ।
स कस्य स्तोतव्यः कतिविधगुणः कस्य विषयः
पदे त्वर्वाचीने पतति न मनः कस्य न वचः ॥ २॥
atītaḥ paṃthānaṃ tava ca mahimā vāṅmanasayoḥ
atadvyāvṛttyā yaṃ cakitamabhidhatte śrutirapi .
sa kasya stotavyaḥ katividhaguṇaḥ kasya viṣayaḥ
pade tvarvācīne patati na manaḥ kasya na vacaḥ .. 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)

Alternate meaning

Your glory transcends the realm of speech and mind. Even the Vedas describe you cautiously through negation (“not this, not this”). Who can praise you adequately? How many are your qualities? Who can comprehend you? Yet whose mind and words do not strive toward your divine form?

अतीतः (atītaḥ) – beyond
पंथानं (paṃthānaṃ) – path
तव (tava) – your
च (ca) – and
महिमा (mahimā) – glory
वाङ्मनसयोः (vāṅmanasayoḥ) – of speech and mind
अतद्व्यावृत्त्या (atadvyāvṛttyā) – by negation (not this)
यं (yaṃ) – whom
चकितम् (cakitam) – cautiously, tremblingly
अभिधत्ते (abhidhatte) – describes
श्रुतिरपि (śrutirapi) – even the Vedas
स (sa) – he
कस्य (kasya) – by whom
स्तोतव्यः (stotavyaḥ) – to be praised
कतिविधगुणः (katividhaguṇaḥ) – how many qualities
कस्य (kasya) – whose
विषयः (viṣayaḥ) – subject, object
पदे (pade) – towards the feet
त्वर्वाचीने (tvarvācīne) – your
पतति (patati) – falls
न (na) – not
मनः (manaḥ) – mind
कस्य (kasya) – whose
न (na) – not
वचः (vacaḥ) – words

मधुस्फीता वाचः परमममृतं निर्मितवतः
तव ब्रह्मन् किं वागपि सुरगुरोर्विस्मयपदम् ।
मम त्वेतां वाणीं गुणकथनपुण्येन भवतः
पुनामीत्यर्थेऽस्मिन् पुरमथन बुद्धिर्व्यवसिता ॥ ३॥
madhusphītā vācaḥ paramamamṛtaṃ nirmitavataḥ
tava brahman kiṃ vāgapi suragurorvismayapadam .
mama tvetāṃ vāṇīṃ guṇakathanapuṇyena bhavataḥ
punāmītyarthe’smin puramathana buddhirvyavasitā .. 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 ? (i.e., 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)

Alternate meaning

O Brahman, creator of the nectar-sweet Vedas, if even the honey-laden words of Brihaspati cause wonder, what hope is there for my speech? Yet, O Destroyer of cities, my intellect is determined in this purpose—that by describing your qualities, I may purify my words.

मधुस्फीता (madhusphītā) – honey-sweet
वाचः (vācaḥ) – speech
परमम् (paramam) – supreme
अमृतं (amṛtaṃ) – nectar
निर्मितवतः (nirmitavataḥ) – having created
तव (tava) – your
ब्रह्मन् (brahman) – O Brahman
किं (kiṃ) – what
वागपि (vāgapi) – speech even
सुरगुरोः (suraguroḥ) – of the preceptor of gods (Brihaspati)
विस्मयपदम् (vismayapadam) – cause of wonder
मम (mama) – my
त्वेतां (tvetāṃ) – but this
वाणीं (vāṇīṃ) – speech
गुणकथनपुण्येन (guṇakathanapuṇyena) – by the merit of describing attributes
भवतः (bhavataḥ) – your
पुनामि (punāmi) – I purify
इत्यर्थे (ityarthe) – with this purpose
अस्मिन् (asmin) – in this
पुरमथन (puramathana) – O destroyer of cities
बुद्धिः (buddhiḥ) – intellect
व्यवसिता (vyavasitā) – determined

तवैश्वर्यं यत्तज्जगदुदयरक्षाप्रलयकृत्
त्रयीवस्तु व्यस्तं तिस्रुषु गुणभिन्नासु तनुषु ।
अभव्यानामस्मिन् वरद रमणीयामरमणीं
विहन्तुं व्याक्रोशीं विदधत इहैके जडधियः ॥ ४॥
tavaiśvaryaṃ yattajjagadudayarakṣāpralayakṛt
trayīvastu vyastaṃ tisruṣu guṇabhinnāsu tanuṣu .
abhavyānāmasmin varada ramaṇīyāmaramaṇīṃ
vihantuṃ vyākrośīṃ vidadhata ihaike jaḍadhiyaḥ .. 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 (i.e., Rigveda, Yajurveda, and Saamaveda); it is distributed in the three qualities (i.e., 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)

Alternate meaning

Your divine power creates, protects, and dissolves the universe, manifesting as the three Vedas, divided among three forms distinguished by qualities. O Bestower of boons, some dull-witted persons create hateful arguments here to destroy what is delightful by making it unpleasant.

तव (tava) – your
ऐश्वर्यं (aiśvaryaṃ) – divine power
यत्तत् (yattat) – that which
जगदुदयरक्षाप्रलयकृत् (jagadudayarakṣāpralayakṛt) – creator, protector and destroyer of universe
त्रयीवस्तु (trayīvastu) – essence of three Vedas
व्यस्तं (vyastaṃ) – divided
तिस्रुषु (tisruṣu) – in three
गुणभिन्नासु (guṇabhinnāsu) – distinguished by qualities
तनुषु (tanuṣu) – forms
अभव्यानाम् (abhavyānām) – of unworthy persons
अस्मिन् (asmin) – in this
वरद (varada) – bestower of boons
रमणीयाम् (ramaṇīyām) – delightful
अरमणीं (aramaṇīṃ) – unpleasing
विहन्तुं (vihantuṃ) – to destroy
व्याक्रोशीं (vyākrośīṃ) – dispute, argument
विदधत (vidadhata) – create
इह (iha) – here
एके (eke) – some
जडधियः (jaḍadhiyaḥ) – dull-witted

किमीहः किंकायः स खलु किमुपायस्त्रिभुवनं
किमाधारो धाता सृजति किमुपादान इति च ।
अतर्क्यैश्वर्ये त्वय्यनवसर दुःस्थो हतधियः
कुतर्कोऽयं कांश्चित् मुखरयति मोहाय जगतः ॥ ५॥
kimīhaḥ kiṃkāyaḥ sa khalu kimupāyastribhuvanaṃ
kimādhāro dhātā sṛjati kimupādāna iti ca .
atarkyaiśvarye tvayyanavasara duḥstho hatadhiyaḥ
kutarko’yaṃ kāṃścit mukharayati mohāya jagataḥ .. 5..
If the Paramaatmaa (the Greatest Soul) creates the three worlds (i.e., 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)

Alternate meaning

What effort, what form, what means does the Creator use for the three worlds? On what support does he create? With what materials? These false reasonings about your incomprehensible power make some fools speak loudly, causing delusion in the world.

किमीहः (kimīhaḥ) – what effort
किंकायः (kiṃkāyaḥ) – what body
स (sa) – he
खलु (khalu) – indeed
किमुपायः (kimupāyaḥ) – what means
त्रिभुवनं (tribhuvanaṃ) – three worlds
किमाधारो (kimādhāro) – on what support
धाता (dhātā) – creator
सृजति (sṛjati) – creates
किमुपादान (kimupādāna) – with what material
इति (iti) – thus
च (ca) – and
अतर्क्यैश्वर्ये (atarkyaiśvarye) – with incomprehensible power
त्वयि (tvayi) – in you
अनवसर (anavasara) – untimely, inappropriate
दुःस्थो (duḥstho) – ill-placed
हतधियः (hatadhiyaḥ) – with destroyed intellect
कुतर्कोऽयं (kutarko’yaṃ) – this false reasoning
कांश्चित् (kāṃścit) – some
मुखरयति (mukharayati) – makes talkative
मोहाय (mohāya) – for delusion
जगतः (jagataḥ) – of the world

अजन्मानो लोकाः किमवयववन्तोऽपि जगतां
अधिष्ठातारं किं भवविधिरनादृत्य भवति ।
अनीशो वा कुर्याद् भुवनजनने कः परिकरो
यतो मन्दास्त्वां प्रत्यमरवर संशेरत इमे ॥ ६॥
ajanmāno lokāḥ kimavayavavanto’pi jagatāṃ
adhiṣṭhātāraṃ kiṃ bhavavidhiranādṛtya bhavati .
anīśo vā kuryād bhuvanajanane kaḥ parikaro
yato mandāstvāṃ pratyamaravara saṃśerata 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 (i.e., You) ? If it was so, then what were the means by which it was created that the stupid critics are creating doubts about you? (i.e., you are the only creator of the whole Universe). (6)

Alternate meaning

Can the worlds be without origin, even though they have parts? Does the law of existence operate without a controller? Could a powerless entity create the world? With what means? For these reasons, the slow-witted doubt you, O best among immortals.

अजन्मानो (ajanmāno) – without birth
लोकाः (lokāḥ) – worlds
किम् (kim) – whether
अवयववन्तोऽपि (avayavanto’pi) – having parts/components also
जगतां (jagatāṃ) – of the worlds
अधिष्ठातारं (adhiṣṭhātāraṃ) – controller, ruler
किं (kiṃ) – whether
भवविधिः (bhavavidhiḥ) – law of existence
अनादृत्य (anādṛtya) – disregarding
भवति (bhavati) – happens
अनीशो (anīśo) – powerless
वा (vā) – or
कुर्याद् (kuryād) – would do
भुवनजनने (bhuvajajanane) – in the creation of the world
कः (kaḥ) – what
परिकरो (parikaro) – effort, means
यतो (yato) – from which
मन्दास् (mandās) – dull-witted ones
त्वां (tvāṃ) – you
प्रत्य् (praty) – towards
अमरवर (amaravara) – O best among immortals
संशेरत (saṃśerata) – doubt
इमे (ime) – these

त्रयी साङ्ख्यं योगः पशुपतिमतं वैष्णवमिति
प्रभिन्ने प्रस्थाने परमिदमदः पथ्यमिति च ।
रुचीनां वैचित्र्यादृजुकुटिल नानापथजुषां
नृणामेको गम्यस्त्वमसि पयसामर्णव इव ॥ ७॥
trayī sāṅkhyaṃ yogaḥ paśupatimataṃ vaiṣṇavamiti
prabhinne prasthāne paramidamadaḥ pathyamiti ca .
rucīnāṃ vaicitryādṛjukuṭila nānāpathajuṣāṃ
nṛṇāmeko gamyastvamasi payasāmarṇava 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)

Alternate meaning

The three Vedas, Sankhya, Yoga, the Pashupati doctrine, and Vaishnavism—these different paths claim “this is supreme” or “that is beneficial.” Due to variety of inclinations, people follow various paths, straight and crooked, yet you alone are their destination, like rivers flowing to the ocean.

त्रयी (trayī) – the three Vedas
साङ्ख्यं (sāṅkhyaṃ) – Sankhya philosophy
योगः (yogaḥ) – Yoga philosophy
पशुपतिमतं (paśupatimataṃ) – doctrine of Pashupati (Shiva)
वैष्णवमिति (vaiṣṇavamiti) – Vaishnava doctrine
प्रभिन्ने (prabhiune) – diverse, different
प्रस्थाने (prasthāne) – paths, systems
परमिदमदः (paramidamadaḥ) – this is supreme, that is supreme
पथ्यमिति (pathyamiti) – beneficial thus
च (ca) – and
रुचीनां (rucīnāṃ) – of tastes, inclinations
वैचित्र्याद् (vaicitryād) – due to variety
ऋजुकुटिल (ṛjukuṭila) – straight and crooked
नानापथजुषां (nānāpathajuṣāṃ) – following various paths
नृणाम् (nṛṇām) – of people
एको (eko) – one
गम्यस् (gamyas) – to be reached
त्वमसि (tvamasi) – you are
पयसाम् (payasām) – of waters
अर्णव (arṇava) – ocean
इव (iva) – like

महोक्षः खट्वाङ्गं परशुरजिनं भस्म फणिनः
कपालं चेतीयत्तव वरद तन्त्रोपकरणम् ।
सुरास्तां तामृद्धिं दधति तु भवद्भूप्रणिहितां
न हि स्वात्मारामं विषयमृगतृष्णा भ्रमयति ॥ ८॥
mahokṣaḥ khaṭvāṅgaṃ paraśurajinaṃ bhasma phaṇinaḥ
kapālaṃ cetīyattava varada tantropakaraṇam .
surāstāṃ tāmṛddhiṃ dadhati tu bhavadbhūpraṇihitāṃ
na hi svātmārāmaṃ viṣayamṛgatṛṣṇā 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 (i.e., the Yogi-in fact You). (8)

Alternate meaning

A great bull, a skull-topped staff, an axe, deer skin, ashes, serpents, and a skull—these are your ritual implements, O Bestower of boons. While the gods possess prosperity granted by your mere glance, the mirage of sense objects cannot delude one who rejoices in the Self.

महोक्षः (mahokṣaḥ) – great bull
खट्वाङ्गं (khaṭvāṅgaṃ) – club with skull
परशुः (paraśuḥ) – axe
अजिनं (ajinaṃ) – deer skin
भस्म (bhasma) – ash
फणिनः (phaṇinaḥ) – serpents
कपालं (kapālaṃ) – skull
च (ca) – and
इति (iti) – thus
ईयत् (īyat) – this much
तव (tava) – your
वरद (varada) – O bestower of boons
तन्त्रोपकरणम् (tantropakaraṇam) – ritual implements
सुरास्तां (surāstāṃ) – gods that
तामृद्धिं (tāmṛddhiṃ) – that prosperity
दधति (dadhati) – hold
तु (tu) – but
भवद्भूप्रणिहितां (bhavadbhūpraṇihitāṃ) – fixed in your glance
न (na) – not
हि (hi) – indeed
स्वात्मारामं (svātmārāmaṃ) – rejoicing in one’s self
विषयमृगतृष्णा (viṣayamṛgatṛṣṇā) – mirage of sense objects
भ्रमयति (bhramayati) – cause to wander

ध्रुवं कश्चित् सर्वं सकलमपरस्त्वध्रुवमिदं
परो ध्रौव्याऽध्रौव्ये जगति गदति व्यस्तविषये ।
समस्तेऽप्येतस्मिन् पुरमथन तैर्विस्मित इव
स्तुवन् जिह्रेमि त्वां न खलु ननु धृष्टा मुखरता ॥ ९॥
dhruvaṃ kaścit sarvaṃ sakalamaparastvadhruvamidaṃ
paro dhrauvyā’dhrauvye jagati gadati vyastaviṣaye .
samaste’pyetasmin puramathana tairvismita iva
stuvan jihremi tvāṃ na khalu nanu dhṛṣṭā mukharatā .. 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)

Alternate meaning

Some say everything is permanent, another says all is impermanent, and another speaks of both permanence and impermanence in the world’s different aspects. O Destroyer of cities, amazed as if by these views, I do not feel ashamed to praise you—indeed, my boldness in speech shows my devotion.

ध्रुवं (dhruvaṃ) – certain, permanent
कश्चित् (kaścit) – someone
सर्वं (sarvaṃ) – all
सकलम् (sakalam) – complete
अपरस् (aparas) – another
त्व् (tv) – but
अध्रुवम् (adhruvam) – impermanent
इदं (idaṃ) – this
परो (paro) – another
ध्रौव्याऽध्रौव्ये (dhrauvyā’dhrauvye) – permanence and impermanence
जगति (jagati) – in the world
गदति (gadati) – speaks
व्यस्तविषये (vyastaviṣaye) – in partial aspects
समस्तेऽप्य् (samaste’py) – in entirety also
एतस्मिन् (etasmin) – in this
पुरमथन (puramathana) – O destroyer of cities
तैः (taiḥ) – by them
विस्मित (vismita) – amazed
इव (iva) – as if
स्तुवन् (stuvan) – praising
जिह्रेमि (jihrem) – I feel ashamed
त्वां (tvāṃ) – you
न (na) – not
खलु (khalu) – indeed
ननु (nanu) – isn’t it
धृष्टा (dhṛṣṭā) – bold, audacious
मुखरता (mukharatā) – talkativeness

तवैश्वर्यं यत्नाद् यदुपरि विरिञ्चिर्हरिरधः
परिच्छेतुं यातावनिलमनलस्कन्धवपुषः ।
ततो भक्तिश्रद्धा-भरगुरु-गृणद्भ्यां गिरिश यत्
स्वयं तस्थे ताभ्यां तव किमनुवृत्तिर्न फलति ॥ १०॥
tavaiśvaryaṃ yatnād yadupari viriñcirhariradhaḥ
paricchetuṃ yātāvanilamanalaskandhavapuṣaḥ .
tato bhaktiśraddhā-bharaguru-gṛṇadbhyāṃ giriśa yat
svayaṃ tasthe tābhyāṃ tava kimanuvṛttirna 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)

Alternate meaning

When Brahma above and Vishnu below strove to measure your glory, you who had taken the form of a pillar of fire, you revealed yourself to those praising you with heavy devotion and faith. O Lord of mountains, does your grace toward them not bear fruit?

तव (tava) – your
ऐश्वर्यं (aiśvaryaṃ) – power, glory
यत्नाद् (yatnād) – with effort
यद् (yad) – which
उपरि (upari) – above
विरिञ्चिः (viriñciḥ) – Brahma
हरिः (hariḥ) – Vishnu
अधः (adhaḥ) – below
परिच्छेतुं (paricchetu) – to measure
यातौ (yātau) – went
अनिलम् (anilam) – wind
अनलस्कन्धवपुषः (analaskandhavapuṣaḥ) – having the form of a pillar of fire
ततो (tato) – therefore
भक्तिश्रद्धा (bhaktiśraddhā) – devotion and faith
भरगुरु (bharaguru) – heavy with the weight
गृणद्भ्यां (gṛṇadbhyāṃ) – by those praising
गिरिश (giriśa) – O Lord of mountains
यत् (yat) – which
स्वयं (svayaṃ) – yourself
तस्थे (tasthe) – stood
ताभ्यां (tābhyāṃ) – for those two
तव (tava) – your
किम् (kim) – what
अनुवृत्तिः (anuvṛttiḥ) – compliance
न (na) – not
फलति (phalati) – bears fruit

अयत्नादासाद्य त्रिभुवनमवैरव्यतिकरं
दशास्यो यद्बाहूनभृत-रणकण्डू-परवशान् ।
शिरःपद्मश्रेणी-रचितचरणाम्भोरुह-बलेः
स्थिरायास्त्वद्भक्तेस्त्रिपुरहर विस्फूर्जितमिदम् ॥ ११॥
ayatnādāsādya tribhuvanamavairavyatikaraṃ
daśāsyo yadbāhūnabhṛta-raṇakaṇḍū-paravaśān .
śiraḥpadmaśreṇī-racitacaraṇāmbhoruha-baleḥ
sthirāyāstvadbhaktestripurahara visphūrjitamidam .. 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)

Alternate meaning

When the ten-headed Ravana effortlessly obtained the three worlds without hostility, his arms controlled by the passion for battle, and when Bali made his row of lotus-like heads a footrest for you—O Destroyer of the three cities, these are manifestations of steadfast devotion to you.

अयत्नाद् (ayatnād) – without effort
आसाद्य (āsādya) – having obtained
त्रिभुवनम् (tribhuvanam) – three worlds
अवैरव्यतिकरं (avairavyatikaraṃ) – without hostility
दशास्यो (daśāsyo) – ten-headed one (Ravana)
यद् (yad) – which
बाहून् (bāhūn) – arms
अभृत (abhṛta) – carried
रणकण्डू (raṇakaṇḍū) – itch for battle
परवशान् (paravaśān) – controlled by
शिरःपद्मश्रेणी (śiraḥpadmaśreṇī) – row of lotus-like heads
रचितचरणाम्भोरुह (racitacaraṇāmbhoruha) – made into a lotus for your feet
बलेः (baleḥ) – of Bali
स्थिरायास् (sthirāyās) – of stable
त्वद्भक्तेस् (tvadbhaktes) – of devotion to you
त्रिपुरहर (tripurahara) – O destroyer of the three cities
विस्फूर्जितम् (visphūrjitam) – manifestation
इदम् (idam) – this

अमुष्य त्वत्सेवा-समधिगतसारं भुजवनं
बलात् कैलासेऽपि त्वदधिवसतौ विक्रमयतः ।
अलभ्यापातालेऽप्यलसचलितांगुष्ठशिरसि
प्रतिष्ठा त्वय्यासीद् ध्रुवमुपचितो मुह्यति खलः ॥ १२॥
amuṣya tvatsevā-samadhigatasāraṃ bhujavanaṃ
balāt kailāse’pi tvadadhivasatau vikramayataḥ .
alabhyāpātāle’pyalasacalitāṃguṣṭhaśirasi
pratiṣṭhā tvayyāsīd dhruvamupacito muhyati khalaḥ .. 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)

Alternate meaning

When Ravana’s forest of arms, having gained its essence through your service, forcibly displayed its might at your abode Kailasa, he found no stability even in the netherworld from the lazy movement of your toe. Certainly, the wicked become deluded by accumulated pride.

अमुष्य (amuṣya) – of that
त्वत्सेवा (tvatsevā) – your service
समधिगतसारं (samadhigatasāraṃ) – having obtained the essence
भुजवनं (bhujavanam) – forest of arms
बलात् (balāt) – forcibly
कैलासेऽपि (kailāse’pi) – even at Kailasa
त्वदधिवसतौ (tvadadhivasatau) – your abode
विक्रमयतः (vikramayataḥ) – displaying prowess
अलभ्या (alabhyā) – unobtainable
पातालेऽपि (pātāle’pi) – even in the netherworld
अलसचलितांगुष्ठशिरसि (alasacalitāṅguṣṭhaśirasi) – by the lazily moved tip of your toe
प्रतिष्ठा (pratiṣṭhā) – stability, establishment
त्वय्यासीद् (tvayyāsīd) – was in you
ध्रुवम् (dhruvam) – certainly
उपचितो (upacito) – accumulated
मुह्यति (muhyati) – becomes deluded
खलः (khalaḥ) – wicked

यदृद्धिं सुत्राम्णो वरद परमोच्चैरपि सतीं
अधश्चक्रे बाणः परिजनविधेयत्रिभुवनः ।
न तच्चित्रं तस्मिन् वरिवसितरि त्वच्चरणयोः
न कस्याप्युन्नत्यै भवति शिरसस्त्वय्यवनतिः ॥ १३॥
yadṛddhiṃ sutrāmṇo varada paramoccairapi satīṃ
adhaścakre bāṇaḥ parijanavidheyatribhuvanaḥ .
na taccitraṃ tasmin varivasitari tvaccaraṇayoḥ
na kasyāpyunnatyai bhavati śirasastvayyavanatiḥ .. 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)

Alternate meaning

O Bestower of boons, when Bana made inferior even Indra’s supreme prosperity, commanding the three worlds as his servants, this is not surprising for one devoted to your feet. What prosperity does not come from bowing one’s head to you?

यदृद्धिं (yadṛddhiṃ) – which prosperity
सुत्राम्णो (sutrāmṇo) – of Indra
वरद (varada) – O bestower of boons
परमोच्चैरपि (paramoccairapi) – even supremely high
सतीं (satīṃ) – being
अधश्चक्रे (adhaścakre) – made inferior
बाणः (bāṇaḥ) – Bana
परिजनविधेयत्रिभुवनः (parijanavidheyatribhuvanaḥ) – having the three worlds as obedient servants
न (na) – not
तच्चित्रं (taccittraṃ) – that is surprising
तस्मिन् (tasmin) – in that
वरिवसितरि (varivasitari) – devoted
त्वच्चरणयोः (tvaccaraṇayoḥ) – to your feet
न (na) – not
कस्याप्युन्नत्यै (kasyāpyunnatyai) – for anyone’s elevation
भवति (bhavati) – becomes
शिरसः (śirasaḥ) – of head
त्वय्यवनतिः (tvayyavanatiḥ) – bowing to you

अकाण्ड-ब्रह्माण्ड-क्षयचकित-देवासुरकृपा
विधेयस्याऽऽसीद् यस्त्रिनयन विषं संहृतवतः ।
स कल्माषः कण्ठे तव न कुरुते न श्रियमहो
विकारोऽपि श्लाघ्यो भुवन-भय- भङ्ग- व्यसनिनः ॥ १४॥
akāṇḍa-brahmāṇḍa-kṣayacakita-devāsurakṛpā
vidheyasyā”sīd yastrinayana viṣaṃ saṃhṛtavataḥ .
sa kalmāṣaḥ kaṇṭhe tava na kurute na śriyamaho
vikāro’pi ślāghyo bhuvana-bhaya- bhaṅga- vyasaninaḥ .. 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)

Alternate meaning

O Three-eyed one, the dark mark in your throat from when you, out of compassion for gods and demons frightened by the sudden destruction of the universe, contained the poison—does it not add to your beauty? Indeed, even such a blemish is praiseworthy for one dedicated to removing the world’s fears.

अकाण्ड (akāṇḍa) – sudden
ब्रह्माण्ड (brahmāṇḍa) – universe
क्षयचकित (kṣayacakita) – frightened by destruction
देवासुरकृपा (devāsurakṛpā) – compassion for gods and demons
विधेयस्याऽऽसीद् (vidheyasyā”sīd) – was obedient
यस् (yas) – who
त्रिनयन (trinayana) – O three-eyed one
विषं (viṣaṃ) – poison
संहृतवतः (saṃhṛtavataḥ) – contained
स (sa) – that
कल्माषः (kalmāṣaḥ) – dark blue mark
कण्ठे (kaṇṭhe) – in the throat
तव (tava) – your
न (na) – not
कुरुते (kurute) – makes
न (na) – not
श्रियम् (śriyam) – beauty
अहो (aho) – ah
विकारोऽपि (vikāro’pi) – even the modification
श्लाघ्यो (ślāghyo) – praiseworthy
भुवन (bhuvana) – world
भय (bhaya) – fear
भङ्ग (bhaṅga) – breaking
व्यसनिनः (vyasaninaḥ) – dedicated to

असिद्धार्था नैव क्वचिदपि सदेवासुरनरे
निवर्तन्ते नित्यं जगति जयिनो यस्य विशिखाः ।
स पश्यन्नीश त्वामितरसुरसाधारणमभूत्
स्मरः स्मर्तव्यात्मा न हि वशिषु पथ्यः परिभवः ॥ १५॥
asiddhārthā naiva kvacidapi sadevāsuranare
nivartante nityaṃ jagati jayino yasya viśikhāḥ .
sa paśyannīśa tvāmitarasurasādhāraṇamabhūt
smaraḥ smartavyātmā na hi vaśiṣu pathyaḥ paribhavaḥ .. 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)

Alternate meaning

The arrows of Kamadeva, never unsuccessful anywhere among gods, demons and humans, always return victorious in the world. Yet seeing you, O Lord, he became nothing but a memory (his body destroyed). Indeed, disrespect toward the self-controlled is not beneficial, especially toward one who should be remembered.

असिद्धार्था (asiddhārthā) – unsuccessful in purpose
नैव (naiva) – never
क्वचिदपि (kvacidapi) – anywhere also
सदेवासुरनरे (sadevāsuranare) – among gods, demons and humans
निवर्तन्ते (nivartante) – return
नित्यं (nityaṃ) – always
जगति (jagati) – in the world
जयिनो (jayino) – victorious
यस्य (yasya) – whose
विशिखाः (viśikhāḥ) – arrows
स (sa) – he
पश्यन् (paśyan) – seeing
ईश (īśa) – O Lord
त्वाम् (tvām) – you
इतरसुरसाधारणम् (itarasurasādhāraṇam) – similar to other gods
अभूत् (abhūt) – became
स्मरः (smaraḥ) – Kamadeva
स्मर्तव्यात्मा (smartavyātmā) – one whose nature is to be remembered
न (na) – not
हि (hi) – indeed
वशिषु (vaśiṣu) – among the self-controlled
पथ्यः (pathyaḥ) – beneficial
परिभवः (paribhavaḥ) – disrespect

मही पादाघाताद् व्रजति सहसा संशयपदं
पदं विष्णोर्भ्राम्यद् भुज-परिघ-रुग्ण-ग्रह- गणम् ।
मुहुर्द्यौर्दौस्थ्यं यात्यनिभृत-जटा-ताडित-तटा
जगद्रक्षायै त्वं नटसि ननु वामैव विभुता ॥ १६॥
mahī pādāghātād vrajati sahasā saṃśayapadaṃ
padaṃ viṣṇorbhrāmyad bhuja-parigha-rugṇa-graha- gaṇam .
muhurdyaurdausthyaṃ yātyanibhṛta-jaṭā-tāḍita-taṭā
jagadrakṣāyai tvaṃ naṭasi nanu vāmaiva vibhutā .. 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)

Alternate meaning

The earth suddenly trembles from your footfall, Vishnu’s abode spins with its planets broken by your whirling club-like arms, and heaven repeatedly becomes unstable, struck by your unsteady matted locks. You dance for the protection of the world—is this not your strange lordship?

मही (mahī) – earth
पादाघाताद् (pādāghātād) – from the blow of foot
व्रजति (vrajati) – goes
सहसा (sahasā) – suddenly
संशयपदं (saṃśayapadaṃ) – precarious position
पदं (padaṃ) – abode
विष्णोः (viṣṇoḥ) – of Vishnu
भ्राम्यद् (bhrāmyad) – revolving
भुज (bhuja) – arm
परिघ (parigha) – club
रुग्ण (rugṇa) – broken
ग्रह (graha) – planets
गणम् (gaṇam) – multitude
मुहुः (muhuḥ) – repeatedly
द्यौः (dyauḥ) – heaven
दौस्थ्यं (dausthyaṃ) – unstable condition
याति (yāti) – goes
अनिभृत (anibhṛta) – unsteady
जटा (jaṭā) – matted hair
ताडित (tāḍita) – struck
तटा (taṭā) – edges
जगद्रक्षायै (jagadrakṣāyai) – for protection of world
त्वं (tvaṃ) – you
नटसि (naṭasi) – dance
ननु (nanu) – indeed
वामैव (vāmaiva) – left indeed
विभुता (vibhutā) – lordship

वियद्व्यापी तारा-गण-गुणित-फेनोद्गम-रुचिः
प्रवाहो वारां यः पृषतलघुदृष्टः शिरसि ते ।
जगद्द्वीपाकारं जलधिवलयं तेन कृतमिति
अनेनैवोन्नेयं धृतमहिम दिव्यं तव वपुः ॥ १७॥
viyadvyāpī tārā-gaṇa-guṇita-phenodgama-ruciḥ
pravāho vārāṃ yaḥ pṛṣatalaghudṛṣṭaḥ śirasi te .
jagaddvīpākāraṃ jaladhivalayaṃ tena kṛtamiti
anenaivonneyaṃ dhṛtamahima divyaṃ tava vapuḥ .. 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)

Alternate meaning

The flow of celestial waters pervading the sky, with luster like foam multiplied by star clusters, seen as small droplets on your head, forms the circular oceans around the world-islands. From this alone we can infer the divine nature of your form, O bearer of greatness.

वियद्व्यापी (viyadvyāpī) – pervading the sky
तारा (tārā) – stars
गण (gaṇa) – groups
गुणित (guṇita) – multiplied
फेनोद्गम (phenodgama) – rising foam
रुचिः (ruciḥ) – luster
प्रवाहो (pravāho) – flow
वारां (vārāṃ) – of waters
यः (yaḥ) – which
पृषतलघुदृष्टः (pṛṣatalaghudr̥ṣṭaḥ) – seen as small droplets
शिरसि (śirasi) – on the head
ते (te) – your
जगद्द्वीपाकारं (jagadvīpākāraṃ) – in the form of world-islands
जलधिवलयं (jaladhivalayaṃ) – ocean circle
तेन (tena) – by that
कृतम् (kṛtam) – made
इति (iti) – thus
अनेनैवोन्नेयं (anenaivonneyaṃ) – by this alone inferred
धृतमहिम (dhṛtamahima) – bearing greatness
दिव्यं (divyaṃ) – divine
तव (tava) – your
वपुः (vapuḥ) – form

रथः क्षोणी यन्ता शतधृतिरगेन्द्रो धनुरथो
रथाङ्गे चन्द्रार्कौ रथ-चरण-पाणिः शर इति ।
दिधक्षोस्ते कोऽयं त्रिपुरतृणमाडम्बर विधिः
विधेयैः क्रीडन्त्यो न खलु परतन्त्राः प्रभुधियः ॥ १८॥
rathaḥ kṣoṇī yantā śatadhṛtiragendro dhanuratho
rathāṅge candrārkau ratha-caraṇa-pāṇiḥ śara iti .
didhakṣoste ko’yaṃ tripuratṛṇamāḍambara vidhiḥ
vidheyaiḥ krīḍantyo na khalu paratantrāḥ prabhudhiyaḥ .. 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-wheel 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)

Alternate meaning

Earth as your chariot, Brahma as driver, the Himalayan mountains as bow, the sun and moon as chariot wheels, and hands and feet as arrows—what is this elaborate arrangement for burning the three cities like grass? The Lord is not dependent on others; he is merely playing with things at his command.

रथः (rathaḥ) – chariot
क्षोणी (kṣoṇī) – earth
यन्ता (yantā) – driver
शतधृतिः (śatadhṛtiḥ) – Brahma
अगेन्द्रो (agendro) – Himalaya mountains
धनुः (dhanuḥ) – bow
अथो (atho) – and
रथाङ्गे (rathāṅge) – in the chariot wheels
चन्द्रार्कौ (candrārkau) – moon and sun
रथ (ratha) – chariot
चरण (caraṇa) – foot
पाणिः (pāṇiḥ) – hand
शर (śara) – arrow
इति (iti) – thus
दिधक्षोस्ते (didhakṣoste) – wishing to burn
कोऽयं (ko’yaṃ) – what is this
त्रिपुरतृणम् (tripuratṛṇam) – three cities like grass
आडम्बर (āḍambara) – elaborate
विधिः (vidhiḥ) – procedure
विधेयैः (vidheyaiḥ) – with controlled ones
क्रीडन्त्यो (krīḍantyo) – playing
न (na) – not
खलु (khalu) – indeed
परतन्त्राः (paratantrāḥ) – dependent
प्रभुधियः (prabhudhiyaḥ) – masterly thoughts

हरिस्ते साहस्रं कमल बलिमाधाय पदयोः
यदेकोने तस्मिन् निजमुदहरन्नेत्रकमलम् ।
गतो भक्त्युद्रेकः परिणतिमसौ चक्रवपुषः
त्रयाणां रक्षायै त्रिपुरहर जागर्ति जगताम् ॥ १९॥
hariste sāhasraṃ kamala balimādhāya padayoḥ
yadekone tasmin nijamudaharannetrakamalam .
gato bhaktyudrekaḥ pariṇatimasau cakravapuṣaḥ
trayāṇāṃ rakṣāyai tripurahara jāgarti jagatām .. 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)

Alternate meaning

When Vishnu, offering a thousand lotuses at your feet, devotedly offered one of his own lotus eyes when one flower was missing, this excess of devotion resulted in his receiving the discus (Sudarshan Chakra) with which he remains vigilant for the protection of the three worlds, O Destroyer of three cities.

हरिस्ते (hariste) – Vishnu for you
साहस्रं (sāhasraṃ) – thousand
कमल (kamala) – lotus
बलिमाधाय (balimādhāya) – offering
पदयोः (padayoḥ) – at the feet
यदेकोने (yadekone) – when one less
तस्मिन् (tasmin) – in that
निजम् (nijam) – own
उदहरन् (udaharan) – offering
नेत्रकमलम् (netrakamalam) – lotus eye
गतो (gato) – went
भक्त्युद्रेकः (bhaktyudrekaḥ) – excess of devotion
परिणतिम् (pariṇatim) – result
असौ (asau) – this
चक्रवपुषः (cakravapuṣaḥ) – discus-bodied
त्रयाणां (trayāṇāṃ) – of three
रक्षायै (rakṣāyai) – for protection
त्रिपुरहर (tripurahara) – O destroyer of three cities
जागर्ति (jāgarti) – remains awake
जगताम् (jagatām) – of worlds

क्रतौ सुप्ते जाग्रत् त्वमसि फलयोगे क्रतुमतां
क्व कर्म प्रध्वस्तं फलति पुरुषाराधनमृते ।
अतस्त्वां सम्प्रेक्ष्य क्रतुषु फलदान-प्रतिभुवं
श्रुतौ श्रद्धां बध्वा दृढपरिकरः कर्मसु जनः ॥ २०॥
kratau supte jāgrat tvamasi phalayoge kratumatāṃ
kva karma pradhvastaṃ phalati puruṣārādhanamṛte .
atastvāṃ samprekṣya kratuṣu phaladāna-pratibhuvaṃ
śrutau śraddhāṃ badhvā dṛḍhaparikaraḥ karmasu janaḥ .. 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)

Alternate meaning

You remain awake when the sacrifice sleeps, connecting the performers with their fruits. Where does an action, without worship of the Supreme Person, bear fruit when destroyed? Therefore, seeing you as the guarantor of rewards in sacrifices, people firmly establish faith in the Vedas and engage resolutely in actions.

क्रतौ (kratau) – in sacrifice
सुप्ते (supte) – sleeping
जाग्रत् (jāgrat) – awakened
त्वमसि (tvamasi) – you are
फलयोगे (phalayoge) – in connection with fruits
क्रतुमतां (kratumataṃ) – of those performing sacrifices
क्व (kva) – where
कर्म (karma) – action
प्रध्वस्तं (pradhvastaṃ) – destroyed
फलति (phalati) – bears fruit
पुरुषाराधनमृते (puruṣārādhanamṛte) – without worship of the Supreme Person
अतस्त्वां (atastvaṃ) – therefore you
सम्प्रेक्ष्य (sampreksya) – having seen
क्रतुषु (kratuṣu) – in sacrifices
फलदान (phaladāna) – giving fruits
प्रतिभुवं (pratibhuvaṃ) – guarantor
श्रुतौ (śrutau) – in Vedas
श्रद्धां (śraddhāṃ) – faith
बध्वा (badhvā) – binding
दृढपरिकरः (dṛḍhaparikaraḥ) – firmly girded
कर्मसु (karmasu) – in actions
जनः (janaḥ) – person

क्रियादक्षो दक्षः क्रतुपतिरधीशस्तनुभृतां
ऋषीणामार्त्विज्यं शरणद सदस्याः सुर-गणाः ।
क्रतुभ्रंशस्त्वत्तः क्रतुफल-विधान-व्यसनिनः
ध्रुवं कर्तुं श्रद्धा विधुरमभिचाराय हि मखाः ॥ २१॥
kriyādakṣo dakṣaḥ kratupatiradhīśastanubhṛtāṃ
ṛṣīṇāmārtvijyaṃ śaraṇada sadasyāḥ sura-gaṇāḥ .
kratubhraṃśastvattaḥ kratuphala-vidhāna-vyasaninaḥ
dhruvaṃ kartuṃ śraddhā vidhuramabhicārāya hi makhāḥ .. 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)

Alternate meaning

Daksha, skilled in action, is the lord of sacrifices; you are the supreme lord of embodied beings; sages are the priests; O Giver of refuge, gods are the assembly members. Failure of sacrifice comes from you, who are devoted to arranging its results. Certainly, sacrifices performed without faith are for black magic.

क्रियादक्षो (kriyādakṣo) – skilled in action
दक्षः (dakṣaḥ) – Daksha
क्रतुपतिः (kratupattiḥ) – lord of sacrifices
अधीशस् (adhīśas) – supreme lord
तनुभृतां (tanubhṛtaṃ) – of embodied beings
ऋषीणाम् (ṛṣīṇām) – of sages
आर्त्विज्यं (ārtavijyaṃ) – priesthood
शरणद (śaraṇada) – giver of refuge
सदस्याः (sadasyāḥ) – assembly members
सुर (sura) – gods
गणाः (gaṇāḥ) – groups
क्रतुभ्रंशस् (kratubhraṃśas) – failure of sacrifice
त्वत्तः (tvattaḥ) – from you
क्रतुफल (kratupphala) – sacrifice results
विधान (vidhāna) – arrangement
व्यसनिनः (vyasaninaḥ) – devoted to
ध्रुवं (dhruvaṃ) – certainly
कर्तुं (kartuṃ) – to do
श्रद्धा (śraddhā) – faith
विधुरम् (vidhuram) – devoid of
अभिचाराय (abhicārāya) – for black magic
हि (hi) – indeed
मखाः (makhāḥ) – sacrifices

प्रजानाथं नाथ प्रसभमभिकं स्वां दुहितरं
गतं रोहिद् भूतां रिरमयिषुमृष्यस्य वपुषा ।
धनुष्पाणेर्यातं दिवमपि सपत्राकृतममुं
त्रसन्तं तेऽद्यापि त्यजति न मृगव्याधरभसः ॥ २२॥
prajānāthaṃ nātha prasabhamabhikaṃ svāṃ duhitaraṃ
gataṃ rohid bhūtāṃ riramayiṣumṛṣyasya vapuṣā .
dhanuṣpāṇeryātaṃ divamapi sapatrākṛtamamuṃ
trasantaṃ te’dyāpi tyajati na mṛgavyādharabhasaḥ .. 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)

Alternate meaning

O Lord, when Brahma, overcome by incestuous lust, forcibly approached his own daughter who had become a deer, desiring to ravish her in the form of a stag, you pursued him with bow in hand, even to heaven, piercing him with arrows. Even today, your hunter’s passion does not abandon that trembling one.

प्रजानाथं (prajānāthaṃ) – lord of creatures
नाथ (nātha) – O Lord
प्रसभम् (prasabham) – forcibly
अभिकं (abhikaṃ) – towards
स्वां (svāṃ) – own
दुहितरं (duhitaraṃ) – daughter
गतं (gataṃ) – gone
रोहिद् (rohid) – red
भूतां (bhūtāṃ) – become
रिरमयिषुम् (riramayiṣum) – desiring to enjoy
ऋष्यस्य (ṛṣyasya) – of an antelope
वपुषा (vapuṣā) – with the form
धनुष्पाणेः (dhanuṣpāṇeḥ) – bow in hand
यातं (yātaṃ) – gone
दिवम् (divam) – to heaven
अपि (api) – even
सपत्राकृतम् (sapatrākṛtam) – made with arrows
अमुं (amuṃ) – that
त्रसन्तं (trasantaṃ) – trembling
तेऽद्यापि (te’dyāpi) – even today
त्यजति (tyajati) – abandons
न (na) – not
मृगव्याधरभसः (mṛgavyādharabhasaḥ) – hunter’s passion

स्वलावण्याशंसा धृतधनुषमह्नाय तृणवत्
पुरः प्लुष्टं दृष्ट्वा पुरमथन पुष्पायुधमपि ।
यदि स्त्रैणं देवी यमनिरत-देहार्ध-घटनात्
अवैति त्वामद्धा बत वरद मुग्धा युवतयः ॥ २३॥
svalāvaṇyāśaṃsā dhṛtadhanuṣamahnāya tṛṇavat
puraḥ pluṣṭaṃ dṛṣṭvā puramathana puṣpāyudhamapi .
yadi straiṇaṃ devī yamanirata-dehārdha-ghaṭanāt
avaiti tvāmaddhā bata varada mugdhā yuvatayaḥ .. 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)

Alternate meaning

O Destroyer of cities, seeing flower-weaponed Cupid burnt like grass before him due to his pride in beauty, if the goddess knows you as feminine through the joining of half your body engaged in restraint, then alas, O Bestower of boons, young women are indeed deluded. You have completely conquered your senses.

स्वलावण्याशंसा (svalāvaṇyāśaṃsā) – pride in own beauty
धृतधनुषम् (dhṛtadhanuṣam) – holding bow
अह्नाय (ahnāya) – destroyed
तृणवत् (tṛṇavat) – like grass
पुरः (puraḥ) – before
प्लुष्टं (pluṣṭaṃ) – burnt
दृष्ट्वा (dṛṣṭvā) – having seen
पुरमथन (puramathana) – O destroyer of cities
पुष्पायुधम् (puṣpāyudham) – flower-weaponed (Kamadeva)
अपि (api) – even
यदि (yadi) – if
स्त्रैणं (straiṇaṃ) – feminine
देवी (devī) – goddess
यमनिरत (yamanirati) – engaged in restraint
देहार्ध (dehārdha) – half-body
घटनात् (ghaṭanāt) – from joining
अवैति (avaiti) – knows
त्वामद्धा (tvāmaddhā) – you indeed
बत (bata) – alas
वरद (varada) – O giver of boons
मुग्धा (mugdhā) – charmed
युवतयः (yuvatayaḥ) – young women

श्मशानेष्वाक्रीडा स्मरहर पिशाचाः सहचराः
चिता-भस्मालेपः स्रगपि नृकरोटी-परिकरः ।
अमङ्गल्यं शीलं तव भवतु नामैवमखिलं
तथापि स्मर्तॄणां वरद परमं मङ्गलमसि ॥ २४॥
śmaśāneṣvākrīḍā smarahara piśācāḥ sahacarāḥ
citā-bhasmālepaḥ sragapi nṛkaroṭī-parikaraḥ .
amaṅgalyaṃ śīlaṃ tava bhavatu nāmaivamakhilaṃ
tathāpi smartṝṇāṃ varada paramaṃ maṅgalamasi .. 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 aspect 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)

Alternate meaning

Playing in cremation grounds, O Destroyer of Cupid, with goblins as companions, smeared with funeral pyre ashes, wearing garlands and a girdle of human skulls—let your character be called completely inauspicious. Nevertheless, O Bestower of boons, you are the supreme auspiciousness for those who remember you.

श्मशानेष्वाक्रीडा (śmaśāneṣvākrīḍā) – playing in cremation grounds
स्मरहर (smarahara) – O destroyer of Cupid
पिशाचाः (piśācāḥ) – goblins
सहचराः (sahacarāḥ) – companions
चिता (citā) – funeral pyre
भस्मालेपः (bhasmālepaḥ) – smearing with ashes
स्रग् (srag) – garland
अपि (api) – even
नृकरोटी (nṛkaroṭī) – human skull
परिकरः (parikaraḥ) – girdle
अमङ्गल्यं (amaṅgalyaṃ) – inauspicious
शीलं (śīlaṃ) – character
तव (tava) – your
भवतु (bhavatu) – let it be
नामैवम् (nāmaivam) – named thus
अखिलं (akhilaṃ) – entire
तथापि (tathāpi) – nevertheless
स्मर्तॄणां (smartr̥̄ṇāṃ) – for those who remember
वरद (varada) – O giver of boons
परमं (paramaṃ) – supreme
मङ्गलम् (maṅgalam) – auspiciousness
असि (asi) – you are

मनः प्रत्यक् चित्ते सविधमविधायात्त-मरुतः
प्रहृष्यद्रोमाणः प्रमद-सलिलोत्सङ्गति-दृशः ।
यदालोक्याह्लादं ह्रद इव निमज्यामृतमये
दधत्यन्तस्तत्त्वं किमपि यमिनस्तत् किल भवान् ॥ २५॥
manaḥ pratyak citte savidhamavidhāyātta-marutaḥ
prahṛṣyadromāṇaḥ pramada-salilotsaṅgati-dṛśaḥ .
yadālokyāhlādaṃ hrada iva nimajyāmṛtamaye
dadhatyantastattvaṃ kimapi yaminastat kila bhavān .. 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)

Alternate meaning

When yogis direct their minds inward to the Self, controlling their breath according to the scriptures, their hair standing on end with joy, tears of happiness flowing from their eyes, immersing as if in a nectar-filled lake, they experience inner bliss and hold within some ineffable reality—that indeed is you.

मनः (manaḥ) – mind
प्रत्यक् (pratyak) – inward
चित्ते (citte) – in consciousness
सविधम् (savidham) – near
अविधाय (avidhāya) – having placed
आत्त (ātta) – controlled
मरुतः (marutaḥ) – breath
प्रहृष्यद् (prahṛṣyad) – rejoicing
रोमाणः (romāṇaḥ) – hair (standing on end)
प्रमद (pramada) – joy
सलिल (salila) – water
उत्सङ्गति (utsaṅgati) – flowing
दृशः (dṛśaḥ) – eyes
यदालोक्य (yadālokya) – having seen which
आह्लादं (āhlādaṃ) – bliss
ह्रद (hrada) – lake
इव (iva) – like
निमज्य (nimajya) – immersing
अमृतमये (amṛtamaye) – full of nectar
दधत्यन्तस् (dadhatyantaḥ) – holding within
तत्त्वं (tattvaṃ) – reality
किमपि (kimapi) – something
यमिनस् (yaminaḥ) – ascetics
तत् (tat) – that
किल (kila) – indeed
भवान् (bhavān) – you

त्वमर्कस्त्वं सोमस्त्वमसि पवनस्त्वं हुतवहः
त्वमापस्त्वं व्योम त्वमु धरणिरात्मा त्वमिति च ।
परिच्छिन्नामेवं त्वयि परिणता बिभ्रति गिरं
न विद्मस्तत्तत्त्वं वयमिह तु यत् त्वं न भवसि ॥ २६॥
tvamarkastvaṃ somastvamasi pavanastvaṃ hutavahaḥ
tvamāpastvaṃ vyoma tvamu dharaṇirātmā tvamiti ca .
paricchinnāmevaṃ tvayi pariṇatā bibhrati giraṃ
na vidmastattattvaṃ vayamiha tu yat tvaṃ 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)

Alternate meaning

The wise hold this limited view: You are the sun, you are the moon, you are wind, you are fire, you are water, you are space, you are earth, you are the Self. We do not know your true reality here, only what you are not.

त्वम् (tvam) – you
अर्कस् (arkas) – sun
त्वं (tvaṃ) – you
सोमस् (somas) – moon
त्वम् (tvam) – you
असि (asi) – are
पवनस् (pavanas) – wind
त्वं (tvaṃ) – you
हुतवहः (hutavahaḥ) – fire
त्वम् (tvam) – you
आपस् (āpas) – water
त्वं (tvaṃ) – you
व्योम (vyoma) – sky
त्वम् (tvam) – you
उ (u) – indeed
धरणिः (dharaṇiḥ) – earth
आत्मा (ātmā) – self
त्वम् (tvam) – you
इति (iti) – thus
च (ca) – and
परिच्छिन्नाम् (paricchinnām) – limited
एवं (evaṃ) – thus
त्वयि (tvayi) – in you
परिणता (pariṇatā) – transformed
बिभ्रति (bibhrati) – bear
गिरं (giraṃ) – speech
न (na) – not
विद्मस् (vidmas) – we know
तत्तत्त्वं (tattatvvaṃ) – that reality
वयम् (vayam) – we
इह (iha) – here
तु (tu) – but
यत् (yat) – which
त्वं (tvaṃ) – you
न (na) – not
भवसि (bhavasi) – are

त्रयीं तिस्रो वृत्तीस्त्रिभुवनमथो त्रीनपि सुरान्
अकाराद्यैर्वर्णैस्त्रिभिरभिदधत् तीर्णविकृति ।
तुरीयं ते धाम ध्वनिभिरवरुन्धानमणुभिः
समस्त-व्यस्तं त्वां शरणद गृणात्योमिति पदम् ॥ २७॥
trayīṃ tisro vṛttīstribhuvanamatho trīnapi surān
akārādyairvarṇaistribhirabhidadhat tīrṇavikṛti .
turīyaṃ te dhāma dhvanibhiravarundhānamaṇubhiḥ
samasta-vyastaṃ tvāṃ śaraṇada gṛṇātyomiti padam .. 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 amd 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)

Alternate meaning

The syllable Om, expressing you collectively and distributively, O Giver of refuge, encompassing with its sounds your fourth state beyond modification, which expresses with its three letters beginning with ‘A’ the three Vedas, three functions, three worlds, and three gods.

त्रयीं (trayīṃ) – three Vedas
तिस्रो (tisro) – three
वृत्तीस् (vṛttīs) – functions
त्रिभुवनम् (tribhuvanam) – three worlds
अथो (atho) – also
त्रीन् (trīn) – three
अपि (api) – also
सुरान् (surān) – gods
अकाराद्यैः (akārādyaiḥ) – beginning with ‘a’
वर्णैस् (varṇais) – letters
त्रिभिः (tribhiḥ) – with three
अभिदधत् (abhidadhat) – expressing
तीर्णविकृति (tīrṇavikṛti) – beyond modification
तुरीयं (turīyaṃ) – fourth
ते (te) – your
धाम (dhāma) – abode
ध्वनिभिः (dhvanibhiḥ) – by sounds
अवरुन्धानम् (avarundhanam) – encompassing
अणुभिः (aṇubhiḥ) – by subtle elements
समस्त (samasta) – collective
व्यस्तं (vyastaṃ) – distributive
त्वां (tvāṃ) – you
शरणद (śaraṇada) – O giver of refuge
गृणाति (gṛṇāti) – praises
ओमिति (omiti) – the syllable Om
पदम् (padam) – word

भवः शर्वो रुद्रः पशुपतिरथोग्रः सहमहान्
तथा भीमेशानाविति यदभिधानाष्टकमिदम् ।
अमुष्मिन् प्रत्येकं प्रविचरति देव श्रुतिरपि
प्रियायास्मैधाम्ने प्रणिहित-नमस्योऽस्मि भवते ॥ २८॥
bhavaḥ śarvo rudraḥ paśupatirathograḥ sahamahān
tathā bhīmeśānāviti yadabhidhānāṣṭakamidam .
amuṣmin pratyekaṃ pravicarati deva śrutirapi
priyāyāsmaidhāmne praṇihita-namasyo’smi 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)

Alternate meaning

Bhava, Sharva, Rudra, Pashupati, Ugra, Mahadeva, Bhima, and Ishana—these eight names, O God, the Vedas expound each individually. I offer my salutations to you, the beloved abode worthy of reverence.

भवः (bhavaḥ) – Bhava (a name of Shiva)
शर्वो (śarvo) – Sharva (a name of Shiva)
रुद्रः (rudraḥ) – Rudra (a name of Shiva)
पशुपतिः (paśupatiḥ) – Pashupati (Lord of beings)
अथोग्रः (athograḥ) – then Ugra (fierce one)
सहमहान् (sahamahān) – with Mahan (great one)
तथा (tathā) – thus
भीमेशानौ (bhīmeśānau) – Bhima and Ishana
इति (iti) – thus
यद् (yad) – which
अभिधानाष्टकम् (abhidhānāṣṭakam) – eight names
इदम् (idam) – this
अमुष्मिन् (amuṣmin) – in this
प्रत्येकं (pratyekaṃ) – each
प्रविचरति (pravicarati) – expounds
देव (deva) – O Lord
श्रुतिरपि (śrutirapi) – even the Vedas
प्रियायास्मै (priyāyāsmai) – to the beloved
धाम्ने (dhāmne) – to the abode
प्रणिहित (praṇihita) – offered
नमस्यो (namasyo) – worthy of salutations
अस्मि (asmi) – I am
भवते (bhavate) – to you

नमो नेदिष्ठाय प्रियदव दविष्ठाय च नमः
नमः क्षोदिष्ठाय स्मरहर महिष्ठाय च नमः ।
नमो वर्षिष्ठाय त्रिनयन यविष्ठाय च नमः
नमः सर्वस्मै ते तदिदमतिसर्वाय च नमः ॥ २९॥
namo nediṣṭhāya priyadava daviṣṭhāya ca namaḥ
namaḥ kṣodiṣṭhāya smarahara mahiṣṭhāya ca namaḥ .
namo varṣiṣṭhāya trinayana yaviṣṭhāya ca namaḥ
namaḥ sarvasmai te tadidamatisarvāya ca namaḥ .. 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)

Alternate meaning

Salutations to you who are nearest, and salutations to you who are farthest, O beloved Lord. Salutations to you who are smallest, and salutations to you who are largest, O destroyer of Cupid. Salutations to you who are oldest, and salutations to you who are youngest, O three-eyed one. Salutations to you who are everything, and salutations to you who transcend everything.

नमो (namo) – salutations
नेदिष्ठाय (nediṣṭhāya) – to the nearest
प्रियदव (priyadava) – O beloved Lord
दविष्ठाय (daviṣṭhāya) – to the farthest
च (ca) – and
नमः (namaḥ) – salutations
नमः (namaḥ) – salutations
क्षोदिष्ठाय (kṣodiṣṭhāya) – to the smallest
स्मरहर (smarahara) – O destroyer of Cupid
महिष्ठाय (mahiṣṭhāya) – to the largest
च (ca) – and
नमः (namaḥ) – salutations
नमो (namo) – salutations
वर्षिष्ठाय (varṣiṣṭhāya) – to the oldest
त्रिनयन (trinayana) – O three-eyed one
यविष्ठाय (yaviṣṭhāya) – to the youngest
च (ca) – and
नमः (namaḥ) – salutations
नमः (namaḥ) – salutations
सर्वस्मै (sarvasmai) – to the all
ते (te) – to you
तदिदम् (tadidam) – this thus
अतिसर्वाय (atisarvāya) – to that which is beyond all
च (ca) – and
नमः (namaḥ) – salutations

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

Alternate meaning

Salutations, salutations to you as Brahma, abundant with rajas quality in world creation. Salutations, salutations to you as Rudra, powerful with tamas quality in world destruction. Salutations, salutations to you as Vishnu, causing happiness with sattva quality for people. Salutations, salutations to Shiva in the state of great light beyond the three qualities.

बहुल (bahula) – abundant
रजसे (rajase) – with rajas quality
विश्वोत्पत्तौ (viśvotpattau) – in creation of universe
भवाय (bhavāya) – to Bhava
नमो (namo) – salutations
नमः (namaḥ) – salutations
प्रबल (prabala) – powerful
तमसे (tamase) – with tamas quality
तत् (tat) – that
संहारे (saṃhāre) – in destruction
हराय (harāya) – to Hara
नमो (namo) – salutations
नमः (namaḥ) – salutations
जन (jana) – people
सुखकृते (sukhakṛte) – causing happiness
सत्त्वोद्रिक्तौ (sattvaudraktau) – with sattva quality prevalent
मृडाय (mṛḍāya) – to Mrida (compassionate one)
नमो (namo) – salutations
नमः (namaḥ) – salutations
प्रमहसि (pramahasi) – in great light
पदे (pade) – in state
निस्त्रैगुण्ये (nistrauguṇye) – beyond three qualities
शिवाय (śivāya) – to Shiva
नमो (namo) – salutations
नमः (namaḥ) – salutations

कृश-परिणति-चेतः क्लेशवश्यं क्व चेदं
क्व च तव गुण-सीमोल्लङ्घिनी शश्वदृद्धिः ।
इति चकितममन्दीकृत्य मां भक्तिराधाद्
वरद चरणयोस्ते वाक्य-पुष्पोपहारम् ॥ ३१॥
kṛśa-pariṇati-cetaḥ kleśavaśyaṃ kva cedaṃ
kva ca tava guṇa-sīmollaṅghinī śaśvadṛddhiḥ .
iti cakitamamandīkṛtya māṃ bhaktirādhād
varada caraṇayoste vākya-puṣpopahāram .. 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)

Alternate meaning

Where is my feeble consciousness subject to afflictions, and where is your glory that transcends all limits in eternal prosperity? Thus, making me hesitant with fear, my devotion has placed at your feet, O Bestower of boons, this offering of flowers in the form of words.

कृश (kṛśa) – feeble
परिणति (pariṇati) – transformation
चेतः (cetaḥ) – consciousness
क्लेशवश्यं (kleśavaśyaṃ) – subject to afflictions
क्व (kva) – where
च (ca) – and
इदं (idaṃ) – this
क्व (kva) – where
च (ca) – and
तव (tava) – your
गुण (guṇa) – attributes
सीमोल्लङ्घिनी (sīmollaṅghinī) – transcending limits
शश्वदृद्धिः (śaśvadṛddhiḥ) – eternal prosperity
इति (iti) – thus
चकित (cakita) – fearful
ममन्दीकृत्य (mamandīkṛtya) – having made slow, hesitant
मां (māṃ) – me
भक्तिः (bhaktiḥ) – devotion
आधाद् (ādhād) – established
वरद (varada) – O bestower of boons
चरणयोस्ते (caraṇayoste) – at your feet
वाक्य (vākya) – speech
पुष्पोपहारम् (puṣpopahāram) – offering of flowers

असित-गिरि-समं स्यात् कज्जलं सिन्धु-पात्रे
सुर-तरुवर-शाखा लेखनी पत्रमुर्वी ।
लिखति यदि गृहीत्वा शारदा सर्वकालं
तदपि तव गुणानामीश पारं न याति ॥ ३२॥
asita-giri-samaṃ syāt kajjalaṃ sindhu-pātre
sura-taruvara-śākhā lekhanī patramurvī .
likhati yadi gṛhītvā śāradā sarvakālaṃ
tadapi tava guṇānāmīśa pāraṃ na yāti .. 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)

Alternate meaning

Even if Saraswati, taking ink equal to a black mountain in an ocean vessel, a branch of the divine wish-fulfilling tree as pen, and the earth as paper, were to write for all time, she would not reach the end of your qualities, O Lord.

असित (asita) – black
गिरि (giri) – mountain
समं (samaṃ) – equal
स्यात् (syāt) – may be
कज्जलं (kajjalaṃ) – ink
सिन्धु (sindhu) – ocean
पात्रे (pātre) – in a vessel
सुर (sura) – divine
तरुवर (taruvara) – excellent tree
शाखा (śākhā) – branch
लेखनी (lekhanī) – pen
पत्रम् (patram) – leaf, paper
उर्वी (urvī) – earth
लिखति (likhati) – writes
यदि (yadi) – if
गृहीत्वा (gṛhītvā) – having taken
शारदा (śāradā) – Saraswati (goddess of learning)
सर्वकालं (sarvakālaṃ) – for all time
तदपि (tadapi) – even then
तव (tava) – your
गुणानाम् (guṇānām) – of qualities
ईश (īśa) – O Lord
पारं (pāraṃ) – end
न (na) – not
याति (yāti) – reaches

असुर-सुर-मुनीन्द्रैरर्चितस्येन्दु-मौलेः
ग्रथित-गुणमहिम्नो निर्गुणस्येश्वरस्य ।
सकल-गण-वरिष्ठः पुष्पदन्ताभिधानः
रुचिरमलघुवृत्तैः स्तोत्रमेतच्चकार ॥ ३३॥
asura-sura-munīndrairarcitasyendu-mauleḥ
grathita-guṇamahimno nirguṇasyeśvarasya .
sakala-gaṇa-variṣṭhaḥ puṣpadantābhidhānaḥ
ruciramalaghuvṛttaiḥ stotrametaccakāra .. 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)

Alternate meaning

For the moon-crowned Lord, worshipped by demons, gods, and great sages, possessing glorious qualities yet beyond attributes, Pushpadanta, most excellent among all groups, composed this beautiful hymn in elegant meters.

असुर (asura) – demons
सुर (sura) – gods
मुनीन्द्रैः (munīndraiḥ) – by chief sages
अर्चितस्य (arcitasya) – of the worshipped
इन्दु (indu) – moon
मौलेः (mauleḥ) – having on the head
ग्रथित (grathita) – composed
गुणमहिम्नो (guṇamahimno) – with glorious qualities
निर्गुणस्य (nirguṇasya) – of the attributeless
ईश्वरस्य (īśvarasya) – of the Lord
सकल (sakala) – all
गण (gaṇa) – group
वरिष्ठः (variṣṭhaḥ) – most excellent
पुष्पदन्ताभिधानः (puṣpadantābhidhānaḥ) – named Pushpadanta
रुचिरम् (ruciram) – beautiful
अलघुवृत्तैः (alaghuvṛttaiḥ) – with elegant meters
स्तोत्रम् (stotram) – hymn
एतत् (etat) – this
चकार (cakāra) – made

अहरहरनवद्यं धूर्जटेः स्तोत्रमेतत्
पठति परमभक्त्या शुद्ध-चित्तः पुमान् यः ।
स भवति शिवलोके रुद्रतुल्यस्तथाऽत्र
प्रचुरतर-धनायुः पुत्रवान् कीर्तिमांश्च ॥ ३४॥
aharaharanavadyaṃ dhūrjaṭeḥ stotrametat
paṭhati paramabhaktyā śuddha-cittaḥ pumān yaḥ .
sa bhavati śivaloke rudratulyastathā’tra
pracuratara-dhanāyuḥ putravān kīrtimāṃśca .. 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)

Alternate meaning

Whoever with pure mind recites daily this faultless hymn of the matted-haired one with supreme devotion becomes equal to Rudra in Shiva’s world, and here obtains abundant wealth, long life, sons, and fame.

अहरहः (aharahaḥ) – day after day
अनवद्यं (anavadyaṃ) – faultless
धूर्जटेः (dhūrjaṭeḥ) – of matted-haired one (Shiva)
स्तोत्रम् (stotram) – hymn
एतत् (etat) – this
पठति (paṭhati) – recites
परमभक्त्या (paramabhaktyā) – with supreme devotion
शुद्ध (śuddha) – pure
चित्तः (cittaḥ) – mind
पुमान् (pumān) – person
यः (yaḥ) – who
स (sa) – he
भवति (bhavati) – becomes
शिवलोके (śivaloke) – in Shiva’s world
रुद्रतुल्यस् (rudratulyas) – equal to Rudra
तथा (tathā) – thus
अत्र (atra) – here
प्रचुरतर (pracuratara) – more abundant
धनायुः (dhanāyuḥ) – wealth and life
पुत्रवान् (putravaān) – having sons
कीर्तिमांश्च (kīrtimāṃśca) – and famous

महेशान्नापरो देवो महिम्नो नापरा स्तुतिः ।
अघोरान्नापरो मन्त्रो नास्ति तत्त्वं गुरोः परम् ॥ ३५॥
maheśānnāparo devo mahimno nāparā stutiḥ .
aghorānnāparo mantro nāsti tattvaṃ guroḥ param .. 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)

Alternate meaning

There is no god greater than Mahesh, no hymn greater than Mahimna Stotra, no mantra greater than Aghora, and no truth beyond the guru.

महेशान् (maheśān) – than Mahesh (Shiva)
न (na) – not
अपरो (aparo) – another
देवो (devo) – god
महिम्नो (mahimno) – than Mahimna Stotra
न (na) – not
अपरा (aparā) – another
स्तुतिः (stutiḥ) – hymn
अघोरान् (aghorān) – than Aghora mantra
न (na) – not
अपरो (aparo) – another
मन्त्रो (mantro) – mantra
न (na) – not
अस्ति (asti) – is
तत्त्वं (tatvaṃ) – truth
गुरोः (guroḥ) – than guru
परम् (param) – beyond

दीक्षा दानं तपस्तीर्थं ज्ञानं यागादिकाः क्रियाः ।
महिम्नस्तव पाठस्य कलां नार्हन्ति षोडशीम् ॥ ३६॥
dīkṣā dānaṃ tapastīrthaṃ jñānaṃ yāgādikāḥ kriyāḥ .
mahimnastava pāṭhasya kalāṃ nārhanti ṣoḍaśīm .. 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)

Alternate meaning

Initiation, charity, austerity, pilgrimage, knowledge, sacrifices and other actions do not equal even a sixteenth part of the merit of reciting Mahimna Stotra.

दीक्षा (dīkṣā) – initiation
दानं (dānaṃ) – charity
तपस् (tapas) – austerity
तीर्थं (tīrthaṃ) – pilgrimage
ज्ञानं (jñānaṃ) – knowledge
यागादिकाः (yāgādikāḥ) – sacrifices, etc.
क्रियाः (kriyāḥ) – actions
महिम्नस्तव (mahimnastava) – of Mahimna Stotra
पाठस्य (pāṭhasya) – of recitation
कलां (kalāṃ) – part
न (na) – not
अर्हन्ति (arhanti) – deserve
षोडशीम् (ṣoḍaśīm) – sixteenth

कुसुमदशन-नामा सर्व-गन्धर्व-राजः
शशिधरवर-मौलेर्देवदेवस्य दासः ।
स खलु निज-महिम्नो भ्रष्ट एवास्य रोषात्
स्तवनमिदमकार्षीद् दिव्य-दिव्यं महिम्नः ॥ ३७॥
kusumadaśana-nāmā sarva-gandharva-rājaḥ
śaśidharavara-maulerdevadevasya dāsaḥ .
sa khalu nija-mahimno bhraṣṭa evāsya roṣāt
stavanamidamakārṣīd divya-divyaṃ mahimnaḥ .. 37..
Kusumadanta (equivalent of Pushh- padanta) 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)

Alternate meaning

Pushpadanta, the king of all celestial musicians, servant of the moon-crowned Lord of gods, fallen from his glory due to His anger, composed this divine hymn of glory to regain His favor.

कुसुमदशन (kusumadaśana) – flower-toothed
नामा (nāmā) – named
सर्व (sarva) – all
गन्धर्व (gandharva) – celestial musician
राजः (rājaḥ) – king
शशिधरवर (śaśidharavara) – excellent moon-bearer
मौलेः (mauleḥ) – of crowned
देवदेवस्य (devadevasya) – of god of gods
दासः (dāsaḥ) – servant
स (sa) – he
खलु (khalu) – indeed
निज (nija) – own
महिम्नो (mahimno) – from glory
भ्रष्ट (bhraṣṭa) – fallen
एव (eva) – indeed
अस्य (asya) – his
रोषात् (roṣāt) – from anger
स्तवनम् (stavanam) – hymn
इदम् (idam) – this
अकार्षीद् (akārṣīd) – created
दिव्य (divya) – divine
दिव्यं (divyaṃ) – divine
महिम्नः (mahimnaḥ) – of glory

सुरगुरुमभिपूज्य स्वर्ग-मोक्षैक-हेतुं
पठति यदि मनुष्यः प्राञ्जलिर्नान्य-चेताः ।
व्रजति शिव-समीपं किन्नरैः स्तूयमानः
स्तवनमिदममोघं पुष्पदन्तप्रणीतम् ॥ ३८॥
suragurumabhipūjya svarga-mokṣaika-hetuṃ
paṭhati yadi manuṣyaḥ prāñjalirnānya-cetāḥ .
vrajati śiva-samīpaṃ kinnaraiḥ stūyamānaḥ
stavanamidamamoghaṃ puṣpadantapraṇītam .. 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)

Alternate meaning

If a human, having worshipped the preceptor of gods who is the sole cause of heaven and liberation, recites this unfailing hymn composed by Pushpadanta with folded hands and undistracted mind, he goes near Shiva, praised by celestial musicians.

सुरगुरुम् (suragurum) – preceptor of gods
अभिपूज्य (abhipūjya) – having worshipped
स्वर्ग (svarga) – heaven
मोक्षैक (mokṣaika) – liberation alone
हेतुं (hetuṃ) – cause
पठति (paṭhati) – recites
यदि (yadi) – if
मनुष्यः (manuṣyaḥ) – human
प्राञ्जलिः (prāñjaliḥ) – with folded hands
नान्य (nānya) – not other
चेताः (cetāḥ) – minded
व्रजति (vrajati) – goes
शिव (śiva) – Shiva
समीपं (samīpaṃ) – near
किन्नरैः (kinnaraiḥ) – by celestial musicians
स्तूयमानः (stūyamānaḥ) – being praised
स्तवनम् (stavanam) – hymn
इदम् (idam) – this
अमोघं (amoghaṃ) – unfailing
पुष्पदन्तप्रणीतम् (puṣpadantapraṇītam) – composed by Pushpadanta

आसमाप्तमिदं स्तोत्रं पुण्यं गन्धर्व-भाषितम् ।
अनौपम्यं मनोहारि सर्वमीश्वरवर्णनम् ॥ ३९॥
āsamāptamidaṃ stotraṃ puṇyaṃ gandharva-bhāṣitam .
anaupamyaṃ manohāri sarvamīśvaravarṇanam .. 39..
Here ends this meritorious,charming and incomparable hymn, uttered by the Gandharva, all in description of the great master. (39)

Alternate meaning

This complete hymn, meritorious, spoken by a celestial musician, is incomparable, captivating, and entirely a description of the Lord.

आसमाप्तम् (āsamāptam) – completely
इदं (idaṃ) – this
स्तोत्रं (stotraṃ) – hymn
पुण्यं (puṇyaṃ) – meritorious
गन्धर्व (gandharva) – celestial musician
भाषितम् (bhāṣitam) – spoken
अनौपम्यं (anaupamyaṃ) – incomparable
मनोहारि (manohāri) – captivating
सर्वम् (sarvam) – all
ईश्वरवर्णनम् (īśvaravarṇanam) – description of the Lord

इत्येषा वाङ्मयी पूजा श्रीमच्छङ्कर-पादयोः ।
अर्पिता तेन देवेशः प्रीयतां मे सदाशिवः ॥ ४०॥
ityeṣā vāṅmayī pūjā śrīmacchaṅkara-pādayoḥ .
arpitā tena deveśaḥ prīyatāṃ me sadāśivaḥ .. 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)

Alternate meaning

Thus this verbal worship is offered at the feet of glorious Shankara. By this may the Lord of gods, the eternal Shiva, be pleased with me.

इति (iti) – thus
एषा (eṣā) – this
वाङ्मयी (vāṅmayī) – verbal
पूजा (pūjā) – worship
श्रीमच्छङ्कर (śrīmacchaṅkara) – glorious Shankara
पादयोः (pādayoḥ) – at the feet
अर्पिता (arpitā) – offered
तेन (tena) – by that
देवेशः (deveśaḥ) – lord of gods
प्रीयतां (prīyatāṃ) – may be pleased
मे (me) – with me
सदाशिवः (sadāśivaḥ) – eternal Shiva

तव तत्त्वं न जानामि कीदृशोऽसि महेश्वर ।
यादृशोऽसि महादेव तादृशाय नमो नमः ॥ ४१॥
tava tattvaṃ na jānāmi kīdṛśo’si maheśvara .
yādṛśo’si mahādeva tādṛśāya namo namaḥ .. 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)

Alternate meaning

I do not know your essence, what kind of being you are, O great Lord. As you are, O great God, to such a one, salutations again and again.

तव (tava) – your
तत्त्वं (tatvaṃ) – essence
न (na) – not
जानामि (jānāmi) – I know
कीदृशोऽसि (kīdṛśo’si) – how you are
महेश्वर (maheśvara) – great lord
यादृशोऽसि (yādṛśo’si) – as you are
महादेव (mahādeva) – great god
तादृशाय (tādṛśāya) – to such
नमो (namo) – salutations
नमः (namaḥ) – salutations

एककालं द्विकालं वा त्रिकालं यः पठेन्नरः ।
सर्वपाप-विनिर्मुक्तः शिव लोके महीयते ॥ ४२॥
ekakālaṃ dvikālaṃ vā trikālaṃ yaḥ paṭhennaraḥ .
sarvapāpa-vinirmuktaḥ śiva loke mahīyate .. 42..
Whoever reads this once, twice or thrice (in a day) revels in the domain of Shiva, bereft of all sins. (42)

Alternate meaning

One who recites this once, twice, or thrice a day is completely freed from all sins and revels in the domain of Shiva.

एककालं (ekakālaṃ) – once a day
द्विकालं (dvikālaṃ) – twice a day
वा (vā) – or
त्रिकालं (trikālaṃ) – thrice a day
यः (yaḥ) – who
पठेत् (paṭhet) – recites
नरः (naraḥ) – person
सर्वपाप (sarvapāpa) – all sins
विनिर्मुक्तः (vinirmuktaḥ) – completely freed
शिव (śiva) – Shiva
लोके (loke) – in world
महीयते (mahīyate) – is exalted

श्री पुष्पदन्त-मुख-पङ्कज-निर्गतेन
स्तोत्रेण किल्बिष-हरेण हर-प्रियेण ।
कण्ठस्थितेन पठितेन समाहितेन
सुप्रीणितो भवति भूतपतिर्महेशः ॥ ४३॥
इति श्री पुष्पदन्त विरचितं शिवमहिम्नः स्तोत्रं समाप्तम् ॥
śrī puṣpadanta-mukha-paṅkaja-nirgatena
stotreṇa kilbiṣa-hareṇa hara-priyeṇa .
kaṇṭhasthitena paṭhitena samāhitena
suprīṇito bhavati bhūtapatirmaheśaḥ .. 43..
iti śrī puṣpadanta viracitaṃ śivamahimnaḥ stotraṃ sampurnam ..
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)

Alternate meaning

By this hymn which emerged from the lotus mouth of Pushpadanta, which removes sin, is beloved to Shiva, when memorized, recited with concentration, the Lord of beings, the great Lord, becomes well-pleased.

श्री (śrī) – glorious
पुष्पदन्त (puṣpadanta) – Pushpadanta
मुख (mukha) – mouth
पङ्कज (paṅkaja) – lotus
निर्गतेन (nirgatena) – emerged from
स्तोत्रेण (stotreṇa) – by hymn
किल्बिष (kilbiṣa) – sin
हरेण (hareṇa) – removing
हर (hara) – Shiva
प्रियेण (priyeṇa) – beloved
कण्ठस्थितेन (kaṇṭhasthitena) – placed in throat
पठितेन (paṭhitena) – recited
समाहितेन (samāhitena) – with concentration
सुप्रीणितो (suprīṇito) – well-pleased
भवति (bhavati) – becomes
भूतपतिः (bhūtapatiḥ) – lord of beings
महेशः (maheśaḥ) – great lord

इति (iti) – thus
श्री (śrī) – glorious
पुष्पदन्त (puṣpadanta) – Pushpadanta
विरचितं (viracitaṃ) – composed
शिवमहिम्नः (śivamahimnaḥ) – of Shiva’s glory
स्तोत्रं (stotraṃ) – hymn
समाप्तम् (samāptam) – completed

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