Śiva Mahimnaḥ Stotram
शिवमहिम्नः स्तोत्रम्
Hymn paying homage (stotram) to the greatness (mahimnaḥ) of Śiva (śiva). See Shivmahimna Stotra | Stotra (swargarohan.org) for full Gujarati 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 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 PuShpadanta 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 NirmAlya in his garden . Shiva NirmAlya consists of the Bilva leaves, flowers, et cetera which have been used in worshipping Lord Shiva . The Shiva NirmAlya is considered holy. The thief PuShpadanta, not knowing this, walked on the Shiva NirmAlya, 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 PuShpadanta’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.
॥ श्री पुष्पदन्त विरचितं शिवमहिम्न स्तोत्रम् ॥
गजाननं भूतगणाधिसेवितं कपित्थजम्बूफलचारुभक्षणम्।
उमासुतं शोकविनाशकारकं नमामि विघ्नेश्वरपादपङ्कजम्॥
Gajānanaṁ bhūtagaṇādisevitaṁ kapitthajambūphalacārubhakṣanam|
Umāsutaṁ śokavināśakārakaṁ namāmi vighneśvarapādapaṅkajam||
I bow (namāmi) to the lotus-feet (pādapaṅkajam) of the Lord (īśvara) (who removes) obstacles (vighna) (and) brings about (kārakam) the destruction (vināśa) of (all) sorrows (śoka), who is the elephant-faced (gaja-ānanam) son (sutam) of Umā –Śiva’s wife– (umā), who is served (sevitam) by the (Śiva’s) hosts (gaṇa) of spirits and ghosts (bhūta), etc. (ādi) and who beautifully (cāru) eats (bhakṣaṇam) wood apples (kapittha… phala) and rose apples (jambūphala).
મહિમા પારં તે પરમવિદુષો યધ્યસદ્રશી સ્તુતિ બ્રર્હ્મારદીનામપિ તદવસન્નાસ્ત્વયિ ગિરઃ |
અથાવાચ્યઃ સર્વઃ સ્વમતિપરિણામાવધિ ગૃણન્ મમાઙપ્યેષઃ સ્તોત્રે હર ! નિરપવાદઃ પરિકરઃ ||1||
श्रीपुष्पदन्त उवाच
महिम्नः पारं ते परमविदुषो यद्यसदृशी स्तुतिर्ब्रह्मादीनामपि तदवसन्नास्त्वयि गिरः।
अथावाच्यः सर्वः स्वमतिपरिणामावधि गृणन् ममाप्येषः स्तोत्रे हर निरपवादः परिकरः॥१॥
Śrīpuṣpadanta uvāca
Mahimnaḥ pāraṁ te paramaviduṣo yadyasadṛśī
stutirbrahmādīnāmapi tadavasannāstvayi giraḥ|
Athāvācyaḥ sarvaḥ svamatipariṇāmāvadhi gṛṇan mamāpyeṣaḥ stotre hara nirapavādaḥ parikaraḥ||1||
Venerable (śrī) Puṣpadanta –lit. “flower-toothed”– (puṣpadantaḥ) said (uvāca): If (yadi) the praise (stutiḥ) (performed) by someone who does not know (avidusaḥ) at all (param) the limits or extension (pāram) of Your (te) greatness (mahimnaḥ) were improper (asadṛśī); so (tad) even (api) the invocations in praise (giraḥ) of You (tvayi) (uttered) by Brahmā (brahmā), etc. –ādi– (ādīnām) (would have) declined and decayed (avasannāḥ). Moreover (atha), (if) everyone (sarvaḥ) who extols (You) (gṛṇan) according (avadhi) to the development (pariṇāma) of their own (sva) intelligence (mati) cannot be blamed or reproached (avācyaḥ), (therefore,) oh Hara –Śiva– (hara), this (eṣaḥ) “Parikara” –a long series of epithets or adjectives– (in honor of You) (parikaraḥ) (written) by me (mama) in the hymn (stotre) cannot be censored (nirapavādaḥ) either (api)||1||
અતીત પંથાનં તવ ચ મહિમા વાગ્મનસયો- રતદ્વાવૃત્યા યં ચકિતમભિધત્તે શ્રુતિરપિ |
સ કસ્ય સ્તોતવ્યઃ કતિવિધગુણઃ કસ્ય વિષયઃ પદે ત્વર્વાચીને પતતિ ન મનઃ કસ્ય ન વચઃ ||2||
अतीतः पन्थानं तव च महिमा वाङ्मानसयोरतद्व्यावृत्त्या यं चकितमभिधत्ते श्रुतिरपि।
स कस्य स्तोतव्यः कतिविधगुणः कस्य विषयः पदे त्वर्वाचीने पतति न मनः कस्य न वचः॥२॥
Atītaḥ panthānaṁ tava ca mahimā vāṅmānasayoratadvyāvṛttyā yaṁ cakitamabhidhatte śrutirapi|
Sa kasya stotavyaḥ katividhaguṇaḥ kasya viṣayaḥ pade tvarvācīne patati na manaḥ kasya na vacaḥ||2||
Your (tava) greatness (mahimā) is certainly (ca) beyond (atītaḥ) the reach (panthānam) of speech (vāk) and mind –mānasa– (mānasayoḥ). Even (api) the Śruti –this term is usually synonymous with “Veda-s”, although it should be only used to designate the Mantra and Brāhmaṇa portion of the aforesaid Veda-s– (śrutiḥ) tremblingly (cakitam) describes (abhidhatte) that (greatness) (yam), to the exclusion of (any other appellatives) (vyāvṛttyā), (as) “not that” (atad). (So,) by whom (kasya) (is) He –Śiva– (saḥ) (going) to be praised (stotavyaḥ)? How many kinds (katividha) of qualities (guṇa) (does Śiva have?) By whom (kasya) (is Śiva going) to be perceived (viṣayaḥ)? However (tu), (where is that person) whose (kasya) mind (manas) (and) speech (vacaḥ) do not (na… na) fall (patati) at the state or condition (pade) that (You) enter afterward (arvācīne)?||2||
મધુસ્ફીતા વાચઃ પરમમમૃતં નિર્મિતવતસ્- સ્તવ બ્રહ્મન કિંવાગપિ સુરગુરોવિર્સ્મયપદમ |
મમ ત્વેતાં વાણીં ગુણકથનપુણ્યેન ભવતઃ પુનામીત્યર્થેસ્મિન પુરમથન ! બુધ્ધિર્વ્યવસિતા ||3||
मधुस्फीता वाचः परमममृतं निर्मितवतस्तव ब्रह्मन्किं वागपि सुरगुरोर्विस्मयपदम्।
मम त्वेनां वाणीं गुणकथनपुण्येन भवतः पुनामीत्यर्थेऽस्मिन् पुरमथन बुद्धिर्व्यवसिता॥३॥
Madhusphītā vācaḥ paramamamṛtaṁ nirmitavatastava brahmankiṁ vāgapi suragurorvismayapadam|
Mama tvenāṁ vāṇīṁ guṇakathanapuṇyena bhavataḥ punāmītyarthe’smin puramathana buddhirvyavasitā||3||
Oh Brahma –the Absolute– (brahman)!, is it (kim) surprising (vismayapadam) that even (api) the guru –preceptor– (guroḥ) of the gods (sura) –i.e. “Bṛhaspati”– (had uttered) word(s) (vāk) (in praise) of You (tava), who are the author –nirmitavān– (nirmitavataḥ) of the Supreme (paramam) Nectar (amṛtam) –i.e. “the Veda-s”– which consists of words (vācaḥ) abounding (sphītāḥ) in the honey (of knowledge) (madhu)? “I purify (punāmi) my (mama… enām) speech (vāṇīm) indeed (tu) by means of the meritorious act (puṇyena) of describing (kathana) Your (bhavataḥ) qualities or attributes (guṇa)”… for this purpose (ityarthe), (my) intellect (buddhiḥ) has resolutely undertaken (vyavasitā) this (task) (asmin), oh Destroyer (mathana) of the (three) cities (pura)! –i.e. Śiva is called “puramathana” because He destroyed the three cities belonging to the three sons of the demon known as Tāraka–||3||
તવૈશ્વર્ય યત્તજ્જગદુદય રક્ષા-પ્રલયકૃત્ ત્રયીવસ્તુવ્યસ્તં ત્રિસૃષુ ગુણભિન્નાસુ તનુષુ |
અભવ્યાનામસ્મિન્વરદ ! અમણીયામરમણીમ્ વિહન્તુ વ્યાક્રોશીં વિદધત ઈહૈકે જડધિયઃ ||4||
तवैश्वर्यं यत्तज्जगदुदयरक्षाप्रलयकृत्त्रयीवस्तु व्यस्तं तिसृषु गुणभिन्नासु तनुषु।
अभव्यानामस्मिन् वरद रमणीयामरमणीं विहन्तुं व्याक्रोशीं विदधत इहैके जडधियः॥४॥
Tavaiśvaryaṁ yattajjagadudayarakṣāpralayakṛttrayīvastu vyastaṁ tisṛṣu guṇabhinnāsu tanuṣu|
Abhavyānāmasmin varada ramaṇīyāmaramaṇīṁ vihantuṁ vyākrośīṁ vidadhata ihaike jaḍadhiyaḥ||4||
Your (tava) Sovereignty or Lordship (aiśvaryam) which (yad-tad) (is composed of) (1) “that which brings about (kṛt) manifestation (udaya) of the world (jagat)” –i.e. “Brahmā”–, (2) “that which brings about (kṛt) protection (rakṣā) of the world (jagat)” –i.e. “Viṣṇu”–, (3) “that which brings about (kṛt) reabsorption (pralaya) of the world (jagat)” –i.e. “Rudra”–, has a three-fold (trayī) essence (vastu) that is separated or arranged (in the Veda-s) (vyastam) according to the triple (tisṛṣu) body or form (tanuṣu) consisting of the different (bhinnāsu) Guṇa-s –qualities of “Prakṛti”– (guṇa). Oh grantor (da) of boons (vara)!, in this world (iha), some (eke) stupid-minded people (jaḍadhiyaḥ) create (vidadhate) reviling (vyākrośīm) (and) unpleasant (aramaṇīm) (arguments) in order to disturb (vihantum). (Those arguments are only) enjoyed (ramaṇīyām) by those who are impious and profane (abhavyānām) regarding this (asmin) –i.e. “regarding Śiva’s Sovereignty or Lordship”–||4||
કિમીહઃ કિં કાયઃ સ ખલુ કિમુપાયસ્ત્રિભુવનમ્ કિમાધારો ધાતા સૃજતિ કિમુપાદાન ઇતિ ચ |
અતક્યૈશ્વર્યે ત્વય્યનવરસરદુઃસ્થો હતધિયઃ કુતર્કોઙયં કાંશ્વિન્મુખરયતિ મોહાય જગતઃ ||5||
किमीहः किंकायः स खलु किमुपायस्त्रिभुवनं किमाधारो धाता सृजति किमुपादान इति च।
अतर्क्यैश्वर्ये त्वय्यनवसरदुःस्थो हतधियः कुतर्कोऽयं कांश्चिन्मुखरयति मोहाय जगतः॥५॥
Kimīhaḥ kiṅkāyaḥ sa khalu kimupāyastribhuvanaṁ kimādhāro dhātā sṛjati kimupādāna iti ca|
Atarkyaiśvarye tvayyanavasaraduḥstho hatadhiyaḥ kutarko’yaṁ kāṁścinmukharayati mohāya jagataḥ||5||
“What (kim) desire (īhaḥ) (does) He (fulfill) (saḥ khalu)?; what (kim) body (kāyaḥ) (does) He (take) (saḥ khalu)?; (and) what (kim) means (upāyaḥ), support (ādhāraḥ) and material (upadānaḥ) (does) the Creator (dhātā) (use for) manifesting (sṛjati) the three (tri) worlds (bhuvanam… iti ca)?”, –“iti” stands for inverted commas and “ca” is a mere expletive here–. This (ayam) fallacious way of arguing (kutarkaḥ), which is (also) unwise (duḥsthaḥ) and inopportune (anavasara), about You (tvayi) and (Your) Sovereignty or Lordship (aiśvarye) that surpasses thought and reasoning (atarkya), (comes) from a confounded person (hatadhiyaḥ). (This very fallacious way of arguing) causes some people (kān-cid) to speak (resonantly) (mukharayati) (only) for the world (jagataḥ) to lose consciousness and fall prey to delusion (mohāya)||5||
અજન્માનો લોકાઃ કિમવયવન્તોઙપિ જગતા મધિષ્ઠાતારં કિં ભવવિધિરનાર્દત્ય ભવતિ |
અનીશો વા કુર્યાદ્ ભુવન જનને કઃ પરિકરો યતો મંદાસ્ત્વાં પ્રત્યમરવર સંશેરત ઇમે ||6||
अजन्मानो लोकाः किमवयववन्तोऽपि जगतामधिष्टातारं किं भवविधिरनादृत्य भवति।
अनीशो वा कुर्याद्भुवनजनने कः परिकरो यतो मन्दास्त्वां प्रत्यमरवर संशेरत इमे॥६॥
Ajanmāno lokāḥ kimavayavavanto’pi jagatāmadhiṣṭhātāraṁ kiṁ bhavavidhiranādṛtya bhavati|
Anīśo vā kuryādbhuvanajanane kaḥ parikaro yato mandāstvāṁ pratyamaravara saṁśerata ime||6||
“Do (kim) the worlds (lokāḥ) (exist) without any origin (ajanmānaḥ), even though (api) they consist of parts or portions (avayavavantaḥ)? Is there (kim… bhavati) creation (vidhiḥ) of the worlds (bhava) regardless (anādṛtya) of (the existence) of someone presiding (adhiṣṭhātāram) over the (abovementioned) worlds (jagatām)? Or (vā), (if) there is no Lord (anīśaḥ), what (kaḥ) attendant or assistant (parikaraḥ) would give aid (kuryāt) in manifesting (janane) the worlds (bhuvana)?” By basing (their ideas) on that (kind of reasoning) (yatas), oh You, who are the most excellent (vara) among the gods (amara)!, these (ime) dull-witted and silly people (mandāḥ) raise doubts (saṁśerate) about You (tvāṁ prati)||6||
ત્રયી સાંખ્યં યોગઃ પશુપતિમતં વૈષ્ણવમિતિ પ્રભિન્ને પ્રસ્થાને પરમિદમદઃ પથ્યમિતિ ચ |
રુચીનાં વૈચિત્ર્યાદ્જુકુટિલ નાનાપથજુષાં નૃણામેકો ગમ્યસ્ત્વમસિ પયસામર્ણવ ઇવ ||7||
त्रयी साङ्ख्यं योगः पशुपतिमतं वैष्णवमिति प्रभिन्ने प्रस्थाने परमिदमदः पथ्यमिति च।
रुचीनां वैचित्र्यादृजुकुटिलनानापथजुषां नृणामेको गम्यस्त्वमसि पयसामर्णव इव॥७॥
Trayī sāṅkhyaṁ yogaḥ paśupatimataṁ vaiṣṇavamiti prabhinne prasthāne paramidamadaḥ pathyamiti ca|
Rucīnāṁ vaicitryādṛjukuṭilanānāpathajuṣāṁ nṛṇāmeko gamyastvamasi payasāmarṇava iva||7||
“The three Veda-s (trayī), Sāṅkhya (sāṅkhyam), Yoga (yogaḥ), the doctrine (matam) of Paśupati (paśupati) –i.e. the Śaiva doctrine– (and) the Vaiṣṇava (doctrine) –pertaining to Lord Viṣṇu– (vaiṣṇavam iti)”; in (these) different (prabhinne) source(s) (prasthāne) (there are) thus (iti ca) this (idam) and that (adas) way (pathyam) toward the Highest (State) (param) –i.e. there are various ways of realizing the Supreme Self or Śiva–. For the men (nṛṇām) who are devoted (juṣām) to multiple (nānā) paths (patha), straight and crooked ones (ṛju-kuṭila), in accordance with the variety (vaicitryāt) of their appetites (rucīnām), You (tvam) are (asi) the only (ekaḥ) goal to be attained (gamyaḥ), just as (iva) the ocean (is) (arṇavaḥ) with regard to the waters (payasām) –i.e. the water of rivers, rain, etc. ultimately flows into ocean–||7||
મહોક્ષઃ ખટ્વાંગં પરશુરજિનં ભસ્મ ફણિનઃ કપાલં ચેતિયત્તવ વરદ તંત્રોપકરણમ્ |
સુરાસ્તાં તામૃધ્ધિં દધતિ તુ ભવદભ્રુપ્રણિહિતામ્ ન હિ સ્વાત્મારામં વિષયમૃગતૃષ્ણા ભ્રમયતિ ||8||
महोक्षः खट्वाङ्गं परशुरजिनं भस्म फणिनः कपालं चेतीयत्तव वरद तन्त्रोपकरणम्।
सुरास्तां तामृद्धिं दधति तु भवद्भ्रप्रणिहितां न हि स्वात्मारामं विषयमृगतृष्णा भ्रमयति॥८॥
Mahokṣaḥ khaṭvāṅgaṁ paraśurajinaṁ bhasma phaṇinaḥ kapālaṁ cetīyattava varada tantropakaraṇam|
Surāstāṁ tāmṛddhiṁ dadhati tu bhavadbhrapraṇihitāṁ na hi svātmārāmaṁ viṣayamṛgatṛṣṇā bhramayati||8||
“A large (mahā) bull (ukṣaḥ), a staff shaped like the foot of a bedstead –i.e. a staff with a skull at the top– (khaṭvāṅgam), a hatchet (paraśuḥ), the hairy skin of a tiger (ajinam), ashes (bhasma), hooded cobras (phaṇinaḥ) and (ca) a skull (kapālam… iti) –iti indicates inverted commas–“; only those things (iyat) are Your (tava) main and characteristic (tantra) implements (upakaraṇam), oh Grantor (da) of boons (vara)! Still (tu), the gods (surāḥ) take hold (dadhati) of various (tām tām) “Ṛddhi(s)” –i.e. prosperity, wealth, success, etc.– (ṛddhim), (which are produced) by Your (bhavat) (mere) concentrating (praṇihitām) on (the space between) the eyebrows (bhra). Undoubtedly (hi), the mirage (mṛgatṛṣṇā) of the objects (viṣaya) does not (na) agitate (bhramayati) someone taking pleasure (ārāmam) in his own (sva) Self (ātma)||8||
ધ્રુવં કશ્વિત્સર્વં સકલમપરસ્ત્વધ્રુવમિદમ્ પરો ધ્રૌવ્યાધ્રૌવ્યે જગતિ ગદતિ વ્યસ્તવિષયે |
સમસ્તેઙપ્યેતસ્મિનપુરમથન તૈર્વિસ્મિત ઇવ સ્તુવનજિહ્રેમિ ત્વાં ન ખલુ નનુ ધૃષ્ટા મુખરતા ||9||
ध्रुवं कश्चित् सर्वं सकलमपरस्त्वध्रुवमिदं परो ध्रौव्याध्रौव्ये जगति गदति व्यस्तविषये।
समस्तेऽप्येतस्मिन् पुरमथन तैर्विस्मित इव स्तुवञ्जिह्रेमि त्वां न खलु ननु धृष्टा मुखरता॥९॥
Dhruvaṁ kaścit sarvaṁ sakalamaparastvadhruvamidaṁ paro dhrauvyādhrauvye jagati gadati vyastaviṣaye|
Samaste’pyetasmin puramathana tairvismita iva stuvañjihremi tvāṁ na khalu nanu dhṛṣṭā mukharatā ||9||
Some (kaścid) (state that) everything (sarvam) is eternal (dhruvam); however (tu), other(s) (aparaḥ) (say that) all (sakalam) this (idam) is not eternal (adhruvam). (In turn, even) other(s) (paraḥ) declare (gadati) in respect to this world (jagati) consisting of different (vyasta) objects and properties (viṣaye), that it is both eternal (dhrauvya) and ephemeral –adhrauvya– (adhrauvye). Oh Destroyer (mathana) of the (three) cities (pura)!, surprised (vismitaḥ), as it were (iva), at those (viewpoints) (taiḥ) regarding all (samaste) this (Creation) (api etasmin), I am not ashamed (jihremi… na) of praising (stuvan) You (tvām)… (my) talkativeness (mukharatā) (is) audacious (dhṛṣṭā) indeed (khalu nanu)!||9||
તવૈશ્વર્યં યત્નાધ્યદુપરિ વિરિંચિર્હરિરધઃ પરિચ્છેત્તું યાતાવનલમનલસ્કંધવપુષઃ |
તતો ભક્તિશ્રધ્ધાભરગુરુગૃણદ્ભ્યાં ગિરિશ ! યત્ સ્વયં તસ્થે તાભ્યાં તવ કિમિનુવૃત્તિર્ન ફલતિ ||10||
तवैश्वर्यं यत्नाद्यदुपरि विरिञ्चिर्हरिरधः परिच्छेत्तुं यातावनलमनलस्कन्धवपुषः।
ततो भक्तिश्रद्धाभरगुरुगृणद्भ्यां गिरिश यत्स्वयं तस्थे ताभ्यां तव किमनुवृत्तिर्न फलति॥१०॥
Tavaiśvaryaṁ yatnādyadupari viriñcirhariradhaḥ paricchetuṁ yātāvanalamanalaskandhavapuṣaḥ|
Tato bhaktiśraddhābharagurugṛṇadbhyāṁ girīśa yatsvayaṁ tasthe tābhyāṁ tava kimanuvṛttirna phalati||10||
Brahmā –the Creator– (viriñciḥ) from top (yad-upari) (and) Viṣṇu –the Preserver– (hariḥ) from the bottom (adhas) proceeded (yātau) with effort (yatnāt) to define accurately (paricchettum) Your (tava) Sovereignty or Lordship (aiśvaryam) (when You took on) the form (vapuṣaḥ) of a fire (anala) column (skandha); (but) it was not enough –i.e. they failed– (analam). (Nevertheless,) afterward (tatas), (it was only) when both of them praise (Śiva) (gṛṇadbhyām) exceedingly (guru) with (bhara) devotion (bhakti) and faith (śraddhā), oh Girīśa –i.e. “Mountain-Lord”, an epithet of Śiva– (giri-īśa), that (yad) He –Śiva– presented (tasthe) His own (essential nature) (svayam) before them both (tābhyām). What (kim) respectful act (anuvṛttiḥ) in honor of You (tava) (like that one performed by Brahmā and Viṣṇu) is not (ultimately) fruitful (na phalati)?||10||
અયત્નાદાપાધ્ય ત્રિભુવનમવૈરવ્યતિકરં દશાસ્યો યદ્ બાહુનભૃત રણકણ્ડૂપરવશાન્ |
શિરઃ પદ્મશ્રેણીરચિત ચરણામ્ભોરુહ બલેઃ સ્થિરાયાસ્ત્વદ ભક્તેસ્ત્રિપુરહ ! વિસ્ફુર્જિતમિદમ્ ||11||
अयत्नादापाद्य त्रिभुवनमवैरव्यतिकरं दशास्यो यद्बाहूनभृत रणकण्डूपरवशान्।
शिरःपद्मश्रेणीरचितचरणाम्भोरुहबलेः स्थिरायास्त्वद्भक्तेस्त्रिपुरहर विस्फूर्जितमिदम्॥११॥
Ayatnādāpādya tribhuvanamavairavyatikaraṁ daśāsyo yadbāhūnabhṛta raṇakaṇḍūparavaśān|
Śiraḥpadmaśreṇīracitacaraṇāmbhoruhabaleḥ sthirāyāstvadbhaktestripurahara visphūrjitamidam||11||
Having eliminated all hostile penetration –i.e. all enemies around– from the three worlds –lit. “having brought (āpādya) the three (tri) worlds (bhuvanam) to a condition without (a) any hostile (vaira) penetration (vyatikaram)”– (āpādya tribhuvanam avairavyatikaram) effortlessly (ayatnāt), the ten-mouthed (demon) –“Rāvaṇa”, the celebrated hostile to Rāmacandra– (daśa-āsyaḥ) had (abhṛta) his (yad) (twenty) arms (bāhūn) (still) ruled (paravaśān) by the desire –lit. “itching”– (kaṇḍū) of fighting (raṇa). (After that,) oh Destroyer (hara) of the three (tri) cities (pura)!, (Rāvaṇa) arranged (racita) the row (śreṇī) formed from (his ten) head-lotus (śiras-padma) as an offering –bali– (baleḥ) before (Your) feet (caraṇa) which are (as beautiful) as a lotus (ambhoruha). (He did so,) because of (his) firm (sthirāyāḥ) devotion (bhakteḥ) to You (tvat). This (act of surrender) (idam) occurred all of a sudden (visphūrjitam)||11||
અમુષ્ય ત્વત્સેવાસમધિગતસારં ભુજવનં બલાત્કૈલાસેઙપિ ત્વદધિવસતૌ વિક્રમયતઃ |
અલભ્યા પાતાલેઙપ્યલસચલિતાં ગુષ્ઠશિરસિ પ્રતિષ્ઠા ત્વય્યાસિદધ્રુવમુપચિતો મુહ્યતિ ખલઃ ||12||
अमुष्य त्वत्सेवासमधिगतसारं भुजवनं बलात्कैलासेऽपि त्वदधिवसतौ विक्रमयतः।
अलभ्या पातालेऽप्यलसचलिताङ्गुष्ठशिरसि प्रतिष्ठा त्वय्यासीद्ध्रुवमुपचितो मुह्यति खलः॥१२॥
Amuṣya tvatsevāsamadhigatasāraṁ bhujavanaṁ balātkailāse’pi tvadadhivasatau vikramayataḥ|
Alabhyā pātāle’pyalasacalitāṅguṣṭhaśirasi pratiṣṭhā tvayyāsīddhruvamupacito muhyati khalaḥ||12||
(Nonetheless,) for that (very demon) (amuṣya) there was not (alabhyā… āsīt) a resting place (pratiṣṭhā) even (api) in the lowest hell –or else, “in the lower region”– (pātāle) when (You) idly (alasa) moved (calita) the tip –śiras– (śirasi) of Your –tava– (tvayi) great toe (aṅguṣṭha) (because he) also (api) marched (vikramayataḥ) against Kailāsa (kailāse), Your (tvat) Abode –adhivasati– (adhivasatau), (and attempted to seize it) by the power (balāt) of his (innumerable) arms (bhuja) resembling a forest (vanam), whose strength (sāram) had been obtained (samadhigatam) through service (sevā) of You (tvat). Certainly (dhruvam), the mischievous man (khalaḥ) becomes confused (muhyati) due to opulence (upacitaḥ)||12||
અદધ્ધિં સુત્રામ્ણો વરદ પરમોચ્ચૈરપિ સતી મધશ્ચક્રે બાણઃ પરિજનવિધેય ત્રિભુવનઃ |
નતચ્ચિત્રં તસ્મિન વરિવસિતરિ ત્વચ્ચરણયો ર્નકસ્યાપ્યુન્નત્યૈ ભવતિ શિરસસ્ત્વય્યવનતિઃ ||13||
यदृद्धिं सुत्राम्णो वरद परमोच्चैरपि सतीमधश्चक्रे बाणः परिजनविधेयत्रिभुवनः।
न तच्चित्रं तस्मिन्वरिवसितरि त्वच्चरणयोर्न कस्या उन्नत्यै भवति शिरसस्त्वय्यवनतिः॥१३॥
Yadṛddhiṁ sutrāmṇo varada paramoccairapi satīmadhaścakre bāṇaḥ parijanavidheyatribhuvanaḥ|
Na taccitraṁ tasminvarivasitari tvaccaraṇayorna kasyā unnatyai bhavati śirasastvayyavanatiḥ||13||
Oh grantor (da) of boons (vara)!, as for (yad) Bāṇa (bāṇaḥ), who had turned the three (tri) worlds (bhuvanaḥ) into docile (vidheya) servants (parijana), (he enjoyed) even (api) the wealth (ṛddhim) of Sutrāman –an epithet of Indra, heaven’s lord, meaning “guarding or protecting well”– (sutrāmṇaḥ), that is (satīm) highly (uccais) excellent (parama), in the lower (adhas) realm (over which he ruled as a king) (cakre). It (tad) is Not (na) strange (really) (citram), (because) that (demon king) (tasmin) worshipped (varivasitari) Your (tvat) feet (caraṇayoḥ). To what prosperity (kasyai unnatyai) (does) the act of bowing down (avanatiḥ) (one’s own) head (śirasaḥ) to You (tvayi) not (na) conduce (bhavati)? –i.e. there is no prosperity out of reach of someone bowing down his head to You–||13||
અકાંડ બ્રહ્માંડક્ષયચકિતદેવા સુરકૃપા વિધેયસ્યાસીધ્યસ્ત્રિનયન વિષં સંહૃતવતઃ |
સ કલ્માષઃ કંઠે તવ ન કૃરુતે ન શ્રિયમહો વિકારોઙપિ શ્ર્લાધ્યો ભુવનભયભંગ વ્યસનિનઃ ||14||
अकाण्डब्रह्माण्डक्षयचकितदेवासुरकृपाविधेयस्यासीद्यस्त्रिनयन विषं संहृतवतः।
स कल्माषः कण्ठे तव न कुरुते न श्रियमहो विकारोऽपि श्लाघ्यो भुवनभयभङ्गव्यसनिनः॥१४॥
Akāṇḍabrahmāṇḍakṣayacakitadevāsurakṛpāvidheyasyāsīdyastrinayana viṣaṁ saṁhṛtavataḥ|
Sa kalmāṣaḥ kaṇṭhe tava na kurute na śriyamaho vikāro’pi ślāghyo bhuvanabhayabhaṅgavyasaninaḥ||14||
Oh three-eyed One (trinayana)!, that (saḥ) (blue) stain (kalmāṣaḥ) in Your (tava) throat (kaṇṭhe), which (yaḥ) appeared (āsīt) because (You) retained (there) (saṁhṛtavataḥ) the poison (known as Kālakūṭa) (viṣam) when overcome (vidheyasya) by compassion (kṛpā) to gods (deva) and demons (asura) who were frightened (cakita) of the unexpected (akāṇḍa) destruction (kṣaya) of the universe (brahmāṇḍa), certainly (na… na) embellishes (You) (kurute…śriyam). Ah (aho)!, even (api) the (abovementioned) alteration in the bodily condition (vikāraḥ) of that (Supreme Deity) who is fond (vyasaninaḥ) to shatter (bhaṅga) the fear (bhaya) in the world (bhuvana) is praiseworthy (ślāghyaḥ)||14||
અસિધ્ધાર્થા નૈવ ક્વચદપિ સદેવાસુરનરે નિવર્તન્તે નિત્યં જગતિ જયિનો યસ્ય વિશિખા |
સ પશ્યન્નીશ ત્વામિતરસુર સાધારણમભૂત સ્મરઃ સ્મર્તવ્યાત્મા ન હિ વશિષુ પથ્ય પરિભવઃ ||15||
असिद्धार्था नैव क्वचिदपि सदेवासुरनरे निवर्तन्ते नित्यं जगति जयिनो यस्य विशिखाः।
स पश्यन्नीश त्वामितरसुरसाधारणमभूत्स्मरः स्मर्तव्यात्मा न हि वशिषु पथ्यः परिभवः॥१५॥
Asiddhārthā naiva kvacidapi sadevāsuranare nivartante nityaṁ jagati jayino yasya viśikhāḥ|
Sa paśyannīśa tvāmitarasurasādhāraṇamabhūtsmaraḥ smartavyātmā na hi vaśiṣu pathyaḥ paribhavaḥ||15||
Oh Lord (īśa)!, he –Kāmadeva or the god of love– (saḥ) whose (yasya) arrows (viśikhāḥ) are always (nityam) victorious (jayinaḥ) and do not fail to hit the target (asiddha-arthāḥ… nivartante) anywhere (na eva kvacid-api) in this world (jagati) formed (sa) from gods (deva), demons (asura) (and) human beings –nara– (nare), (simply) consider(ed) (paśyan) You (tvām) to be similar (sādhāraṇam) to a lower (itara) god (sura), and (because of that) he became (abhūt) a remembrance (smaraḥ) living (only) in the memory (of men) (smartavya-ātmā). Undoubtedly (hi), an offense (paribhavaḥ) (given) to the self-controlled ones (vaśiṣu) does not (na) lead to welfare (pathyaḥ)||15||
મહી પાદાધાતાદ વ્રજતિ સહસા સંશયપદં પદં વિષ્ણોભ્રાર્મ્યદ ભુજપરિઘરુગ્ણગ્રહગણમ |
મુહુર્ધોર્દૌસ્થ્યંયાત્યનિભૃતજટા તાડિતતટા જદદ્રક્ષાયૈ ત્વં નટસિ નનુ વામૈવ વિભુતા ||16||
मही पादाघाताद्व्रजति सहसा संशयपदं पदं विष्णोर्भ्राम्यद्भुजपरिघरुग्णग्रहगणम्।
मुहुर्द्यौर्दौस्थ्यं यात्यनिभृतजटाताडिततटा जगद्रक्षायै त्वं नटसि ननु वामैव विभुता॥१६॥
Mahī pādāghātādvrajati sahasā saṁśayapadaṁ padaṁ viṣṇorbhrāmyadbhujaparigharugṇagrahagaṇam|
Muhurdyaurdausthyaṁ yātyanibhṛtajaṭātāḍitataṭā jagadrakṣāyai tvaṁ naṭasi nanu vāmaiva vibhutā||16||
On account of the blow (āghātāt) of (Your) feet (pāda), the earth (mahī) suddenly (sahasā) doubts (vrajati… saṁśaya-padam); (in fact, the entire) three worlds –lit. “the (three) steps of Viṣṇu– (padam viṣṇoḥ), which consist of multitude (gaṇam) of planets (graha) shattered (rugṇa) by (Your) arms (bhuja) resembling iron bars (parigha), experience perplexity (bhrāmyat). All of a sudden (muhur), the sky (dyaus) becomes (yāti) miserable (dausthyam) (inasmuch as its) sloping sides (taṭāḥ) are beaten (tāḍita) by (Your) undulant (anibhṛta) twisted locks of hair (jaṭā) (when) You (tvam) dances (naṭasi) for protecting (rakṣāyai) the world (jagat). Certainly (eva), (Your own) Power and Supremacy (vibhutā) (are) unfavorable (this time) (vāmā), no doubt about it (nanu)||16||
વિયદવ્યાપી તારાગણગુણીતફેનોદ્ગમરુચિઃ પ્રવાહો વારાં યઃ પૃષતલઘુદષ્ટઃ શિરસિ તે |
જગદદ્વીપાકારં જલધિવલયં તેન કૃતમિ ત્યનેનૈવોન્નેયં ધૃતમહિમ દિવ્યં તવ વપુઃ ||17||
वियद्व्यापी तारागणगुणितफेनोद्गमरुचिः प्रवाहो वारां यः पृषतलघुदृष्टः शिरसि ते।
जगद्द्वीपाकारं जलधिवलयं तेन कृतमित्यनेनैवोन्नेयं धृतमहिम दिव्यं तव वपुः॥१७॥
Viyadvyāpī tārāgaṇaguṇitaphenodgamaruciḥ pravāho vārāṁ yaḥ pṛṣatalaghudṛṣṭaḥ śirasi te|
Jagaddvīpākāraṁ jaladhivalayaṁ tena kṛtamityanenaivonneyaṁ dhṛtamahima divyaṁ tava vapuḥ||17||
That (yaḥ) continuous flow (pravāhaḥ) of waters –this is an epithet of the heavenly river known as “Mandākinī”– (vārām) which spreads (vyāpī) through the heaven (viyat), (and whose) beauty (ruciḥ) appearing (udgama) as foam (phena) is intensified (guṇita) by multitude (gaṇa) of stars (tārā), is seen (dṛṣṭaḥ) (as) minute (laghu) (as) a drop of water (pṛṣata) in Your (te) head (śirasi). The world (jagat) (is) produced (kṛtam) by that (very sacred river) (tena) in the form (ākāram) of (seven) islands (dvīpa) encircled (valayam) by the ocean (jaladhi). Thus (iti), from this (statement) (anena eva), Your (tava) Divine (divyam) Form (vapus) possessed of firm and constant (dhṛta) greatness (mahima) (can be easily) inferred by analogy (unneyam)||17||
રથઃ ક્ષોણી યન્તા શતધૃતિરગેન્દ્રો ધનુરથો રથાંગે ચંદ્રાર્કૌ રથચરણપાણિઃ શર ઈતિ |
દિધક્ષોસ્તે કોઙયં ત્રિપુરતૃણમાડંબર વિધિર વિધેયૈ ક્રીડન્ત્યો ન ખલુ પરતંત્રાઃ પભુધિયઃ ||18||
रथः क्षोणी यन्ता शतधृतिरगेन्द्रो धनुरथो रथाङ्गे चन्द्रार्कौ रथचरणपाणिः शर इति।
दिधक्षोस्ते कोऽयं त्रिपुरतृणमाडम्बरविधिर्विधेयैः क्रीडन्त्यो न खलु परतन्त्राः प्रभुधियः॥१८॥
Rathaḥ kṣoṇī yantā śatadhṛtiragendro dhanuratho rathāṅge candrārkau rathacaraṇapāṇiḥ śara iti|
Didhakṣoste ko’yaṁ tripuratṛṇamāḍambaravidhirvidheyaiḥ krīḍantyo na khalu paratantrāḥ prabhudhiyaḥ||18||
(Your) chariot (rathaḥ) (was) the earth (kṣoṇī), the charioteer (yantā) (was) Brahmā –also called “Śatadhṛti”, literally meaning “having a hundred sacrifices”– (śatadhṛtiḥ), mount Meru –also known as “Agendra”, literally meaning “king of the mountains”– (agendraḥ), (was Your) bow (dhanus); likewise (atho) the two wheels (aṅge) of (Your) chariot (rathaḥ) (were) the sun –arka– and the moon –candra– (candrārkau), (and) Viṣṇu –also called “Rathacaraṇapāṇi”, literally meaning “having in his hands the wheel of a chariot”– (rathacaraṇapāṇiḥ) (was Your) arrow (śaraḥ iti) when You –tvam– (te) desired to burn –didhakṣu– (didhakṣoḥ) the three (tri) cities (pura), (which were as) grass (tṛṇam) (to You. Still), what is the point (kaḥ) of this (ayam) resounding (āḍambara) act (vidhiḥ)? (As a matter of fact,) the Thoughts (dhiyaḥ) of the Lord (prabhu) are not (na khalu) dependent (tantrāḥ) on anything else (para), (but) they were playing (krīḍantyaḥ) with objects being at Their disposal (vidheyaiḥ)||18||
હરિસ્તે સાહસ્ત્રં કમલબલિમાધાય પદયોર યદેકોને તસ્મિન નિજમુદહરન્નેત્રકમલમ |
ગતોભક્ત્યુદ્રેકઃ પરિણ્તિમસૌ ચક્રવપુષા ત્રયાણાં રક્ષાયૈ ત્રિપુરહર જાગર્તિ જગતામ ||19||
हरिस्ते साहस्रं कमलबलिमाधाय पदयोर्यदेकोने तस्मिन्निजमुदहरन्नेत्रकमलम्।
गतो भक्त्युद्रेकः परिणतिमसौ चक्रवपुषा त्रयाणां रक्षायै त्रिपुरहर जागर्ति जगताम्॥१९॥
Hariste sāhasraṁ kamalabalimādhāya padayoryadekone tasminnijamudaharannetrakamalam|
Gato bhaktyudrekaḥ pariṇatimasau cakravapuṣā trayāṇāṁ rakṣāyai tripurahara jāgarti jagatām||19||
Oh Destroyer (hara) of the three (tri) cities (pura)!, Hari –i.e. Viṣṇu– (hariḥ), having placed (ādhāya) (his) offering (balim) of a thousand (sāhasram) lotuses (kamala) at Your (te) feet (padayoḥ), (noted) that (yad) one (lotus) was lacking (ekone) in that (offering) (tasmin). (So,) he plucked (udaharat) (one of) his own (nijam) lotus-eyes (netrakamalam) (in order to have that problem resolved. As a result,) the abundance (udrekaḥ) of (his) devotion (bhakti) (was) turned (gataḥ… pariṇatim) (by You) into that (asau) beautiful (vapuṣā) Wheel (known as “Sudarśana”) (cakra) which stays alert (jāgarti) to protect (rakṣāyai) the three (trayāṇām) worlds (jagatām)||19||
ક્રતૌ સુપ્તે જગ્રત્વમસિ ફલયોગે ક્રતુમતાં ક્વ કર્મ પ્રધ્વસ્તં ફલતિ પુરૂષારાધનમૃતે |
અતસ્ત્વાં સંપ્રેક્ષ્ય ક્રતુષુ ફલદાનપ્રતિભુવમ શ્રુતો શ્રધ્ધાં બદ્ધ્વા દૃઢપરિકરઃ કર્મસુ જનઃ ||20||
क्रतौ सुप्ते जाग्रत्त्वमसि फलयोगे क्रतुमतां क्व कर्म प्रध्वस्तं फलति पुरुषाराधनमृते।
अतस्त्वां सम्प्रेक्ष्य क्रतुषु फलदानप्रतिभुवं श्रुतौ श्रद्धां बद्ध्वा दृढपरिकरः कर्मसु जनः॥२०॥
Kratau supte jāgrattvamasi phalayoge kratumatāṁ kva karma pradhvastaṁ phalati puruṣārādhanamṛte|
Atastvāṁ samprekṣya kratuṣu phaladānapratibhuvaṁ śrutau śraddhāṁ baddhvā dṛḍhaparikaraḥ karmasu janaḥ||20||
When a sacrifice –kratu– (kratau) is over –lit. “falls asleep”– (supte), You (tvam) remains (asi) awake (jāgrat) to reward (phalayoge) the sacrificer (kratumatām). How (kva) a sacrificial rite (karma) which has ceased (pradhvastam) is going to be fruitful (phalati) without (ṛte) worship (ārādhanam) of Puruṣa or the Supreme Person –i.e. Śiva– (puruṣa)? For this reason (atas), having become aware (samprekṣya) of You (tvām) as the fruit-giver (phala-dānapratibhuvam) in the sacrifices (kratuṣu), and having (baddhvā) faith (śraddhām) in the Śruti –i.e. the Veda-s– (śrutau), people (janaḥ) resolutely (dṛḍha) perform (parikaraḥ) sacrificial acts (karmasu)||20||
ક્રિયાદક્ષો દક્ષઃ ક્રતુપરિધીશસ્તનુભૃતા મૃષીણામાર્ત્વિજયં શરણદ સદસ્યાઃ સુરગણાઃ |
ક્રતુભ્રંષસ્ત્વત્તઃ ક્રતુફલવિધાન વ્યસનિનો ધ્રુવં કર્તુઃ શ્રધ્ધા વિધુરમભિચારાય હિ મખાઃ ||21||
क्रियादक्षो दक्षः क्रतुपतिरधीशस्तनुभृतामृषीणामार्त्विज्यं शरणद सदस्याः सुरगणाः।
क्रतुभ्रंशस्त्वत्तः क्रतुफलविधानव्यसनिनो ध्रुवं कर्तुः श्रद्धाविधुरमभिचाराय हि मखाः॥२१॥
Kriyādakṣo dakṣaḥ kratupatiradhīśastanubhṛtāmṛṣīṇāmārtvijyaṁ śaraṇada sadasyāḥ suragaṇāḥ|
Kratubhraṁśastvattaḥ kratuphalavidhānavyasanino dhruvaṁ kartuḥ śraddhāvidhuramabhicārāya hi makhāḥ||21||
Oh Grantor (da) of refuge (śaraṇa)!, You –tvam– (tvattaḥ), who are addicted (vyasaninaḥ) to bestow (vidhāna) constantly (dhruvam) the fruits (phala) of the sacrifices (kratu), spoiled –ababhraṁśas or abhraṁśayas– (bhraṁśaḥ) (that celebrated) sacrifice (kratu) (in which) Dakṣa –Satī’s father; Satī was the first wife of Śiva– (dakṣaḥ), an expert (dakṣaḥ) in sacrificial acts (kriyā) and a master (adhīśaḥ) over all beings possessed (bhṛtām) of a body (tanu), was the sacrificer (kratupatiḥ); (in turn,) the office of “ṛtvij” –the sacrificial priests– (ārtvijyam) was carried out by the (very) Vedic Sages –Ṛṣi-s– (ṛṣīṇām), (while) the hosts (gaṇāḥ) of gods (sura) (were) the superintending priests (sadasyāḥ). Undoubtedly (hi), (those) sacrifices (makhāḥ) (performed) for enchanting (others) (abhicārāya) (prove) unfavorable (vidhuram) to the faith (śraddhā) of the performer (kartuḥ)||21||
પ્રજાનાથં નાથ પ્રસભમભિકં સ્વાંઅ દુહિતરમ ગતં રોહિદભૂતાં રિર્મ્યિષુમૃષ્યસ્ય વપુષા |
ધનુષ્પાણેર્યાતં દિવમપિ સપત્રાકૃતમમું ત્રસંતં તેઙધ્યાપિત્યજતિ ન મૃગધ્યાધરભસઃ ||22||
प्रजानाथं नाथ प्रसभमभिकं स्वां दुहितरं गतं रोहिद्भूतां रिरमयिषुमृष्यस्य वपुषा।
धनुष्पाणेर्यातं दिवमपि सपत्राकृतममुं त्रसन्तं तेऽद्यापि त्यजति न मृगव्याधरभसः॥२२॥
Prajānāthaṁ nātha prasabhamabhikaṁ svāṁ duhitaraṁ gataṁ rohidbhūtāṁ riramayiṣumṛṣyasya vapuṣā|
Dhanuṣpāṇeryātaṁ divamapi sapatrākṛtamamuṁ trasantaṁ te’dyāpi tyajati na mṛgavyādharabhasaḥ||22||
Oh Lord (nātha)!, Your (te) violent fury (rabhasaḥ) in the form of a hunter (mṛgavyādha), even now (adya-api) does not (na) abandon (tyajati) that (amum) lord (nātham) of (all) living beings (prajā) –i.e. Brahmā or the Creator in the well-known trilogy– who was wounded (sapatrā-kṛtam) by (the arrows of the aforesaid) huntsman with bow in hand (dhanuṣpāṇeḥ) (and) ran away (yātam) even (api) to heaven (divam) fearful (of You) (trasantam). (All that happened because Brahmā) got (gatam) exceedingly (prasabham) lustful (abhikam) after his own (svām) daughter (duhitaram). (In fact, he took on) the form –vapus– (vapuṣā) of a white-footed antelope (ṛṣyasya) to have sexual intercourse (with her) (riramayiṣum) (when she) became (bhūtām) a red deer (rohit) (for flying away from him)||22||
સ્વલાવણ્યાશંસા ધૃતધ્નુષમહનાય તૃણવત પુરઃ પ્લુષ્ટંદૃષ્ટ્વા પુરમથન પુષ્પાયુધમપિ |
યદિ સ્ત્રૈણં દેવી યમનિરત દેહાર્ધઘટના દવૈતિ ત્વામધ્દા બત વરદ મુગ્ધા યુવતયઃ ||23||
स्वलावण्याशंसा धृतधनुषमह्नाय तृणवत्पुरः प्लुष्टं दृष्ट्वा पुरमथन पुष्पायुधमपि।
यदि स्त्रैणं देवी यमनिरत देहार्धघटनादवैति त्वामद्धा बत वरद मुग्धा यवतयः॥२३॥
Svalāvaṇyāśaṁsā dhṛtadhanuṣamahnāya tṛṇavatpuraḥ pluṣṭaṁ dṛṣṭvā puramathana puṣpāyudhamapi|
Yadi straiṇaṁ devī yamanirata dehārdhaghaṭanādavaiti tvāmaddhā bata varada mugdhā yuvatayaḥ||23||
Oh Destroyer (mathana) of the (three) cities (pura)!, if (yadi) the goddess (Pārvatī) (devī), (whose) hope (āśaṁsā) is based on her own (sva) beauty and charm (lāvaṇya), even (api) having previously (puras) seen (dṛṣṭvā) (how) Puṣpāyudha –lit. “flower-armed”, an epithet of Kāmadeva, the god of love– (puṣpāyudham) armed with a bow (dhṛtadhanuṣam) (was) instantly (ahnāya) scorched (pluṣṭam) (by You) as (vat) a blade of grass (tṛṇa), (still) thinks (avaiti) of You (tvām) to be ruled by a woman (straiṇam), oh You who are devoted (nirata) to (all kinds of) restraints (yama)!, because (she) occupies (ghaṭanāt) a half (ardha) of (Your) body (deha)… (well,) oh (bata) Grantor (da) of boons (vara), the young women (yuvatayaḥ) (are) most certainly (addhā) inexperienced and simple (mugdhāḥ)!||23||
સ્મશાનેષ્વાક્રીડા સ્મરહર પિશાચાઃ સહચરાઃ શ્ર્વિતાભસ્માલેપઃ સ્રગપિઅ નૃકરોટીપરિકરઃ |
અમંગલ્યં શીલં તવ ભવતુ નામૈવમખિલં તથાપિ સ્મર્તૃણાં વરદ પરમં મંગલમ સિ ||24||
श्मशानेष्वाक्रीडा स्मरहर पिशाचाः सहचराश्चिताभस्मालेपः स्रगपि नृकरोटीपरिकरः।
अमाङ्गल्यं शीलं तव भवतु नामैवमखिलं तथापि स्मर्तॄणां वरद परमं मङ्गलमसि॥२४॥
Śmaśāneṣvākrīḍā smarahara pīśācāḥ sahacarāścitābhasmālepaḥ sragapi nṛkaroṭīparikaraḥ|
Amāṅgalyaṁ śīlaṁ tava bhavatu nāmaivamakhilaṁ tathāpi smartṝṇāṁ varada paramaṁ maṅgalamasi||24||
Oh Destroyer (hara) of Smara –i.e. Kāmadeva or the god of love– (smara)!, (Your) playing-place (ākrīḍā) (is) in the crematoria (śmaśāneṣu), (and) the Piśāca-s –a class of demons– (piśācāḥ) (are Your) companions (sahacarāḥ). (You) smear (ālepaḥ) (Your own body) with the ashes (bhasma) of the funeral piles (citā), (and) even (api) (wear) a garland (srak) (formed from) multitude (parikaraḥ) of human (nṛ) skulls (karoṭī). Thus (evam), (may) all (akhilam) Your (tava) behavior (śīlam) be (bhavatu) called (nāma) “unauspicious” (amāṅgalyam)!… however (tathā-api), oh Grantor (da) of boons (vara)!, You are (asi) the Highest (paramam) Welfare (maṅgalam) for those who remember (You) (smartṝṇām)||24||
મન પ્રત્યકચિત્તે સવિધમવિધાયાત્તમરૂતઃ પ્રહૃષ્યદ્રોમાણઃ પ્રમદસલિલોત્સંગિતદશઃ |
યદાલોક્યાહલાદં હૃદ ઈવ નિમજ્જ્યામૃતમયે દધ્યત્યંતસ્તત્ત્વં કિમપી યમિનસ્તત્કિલ ભવાન ||25||
मनः प्रत्यक्चित्ते सविधमवधायात्तमरुतः प्रहृष्यद्रोमाणः प्रमदसलिलोत्सङ्गितदृशः।
यदालोक्याह्लादं ह्रद इव निमज्ज्यामृतमये दधत्यन्तस्तत्त्वं किमपि यमिनस्तत् किल भवान्॥२५॥
Manaḥ pratyakcitte savidhamavadhāyāttamarutaḥ prahṛṣyadromāṇaḥ pramadasalilotsaṅgitadṛśaḥ|
Yadālokyāhlādaṁ hrada iva nimajjyāmṛtamaye dadhatyantastattvaṁ kimapi yaminastat kila bhavān||25||
Having plunged (avadhāya) the mind (manas) into the Self (pratyakcitte) according to the precepts of the scriptures (savidham), (and) controlled (ātta) the breath (marutaḥ), with (their) eyes (dṛśaḥ) full (utsaṅgita) of tears (salila) (as they experience) a Joy (pramada) which causes the erection (prahṛṣyat) of the hair (of their bodies) (romāṇaḥ), the self-controlled (sages) (yaminaḥ), when (yadā) beholding (ālokya) the Delight (āhlādam) (and) immersing (themselves) (nimajjya), as it were (iva), in (that) Lake (hrade) made –mayaḥ– (maye) of Nectar (amṛta), take hold –in the sense of “they become conscious”– (dadhati) of the Inner (antar) Principle (tattvam) to a considerable extent (kim-api). You (are) (bhavān) certainly (kila) that (Inner Principle) (tad)||25||
ત્વમર્કસ્ત્વં સોમસ્ત્વમસિ પવનસ્ત્વં હુતવહઃ ત્વમાપસ્ત્વં વ્યોમ ત્વમુધરણિરાત્મા ત્વમિતિ ચ |
પરિચ્છિન્નામેવં ત્વયિ પરિણતા બિભ્રતુ ગિરં ન વિધ્યસ્તત્તત્વં વયમિહ તુ યત્વં ન ભવસિ ||26||
त्वमर्कस्त्वं सोमस्त्वमसि पवनस्त्वं हुतवहस्त्वमापस्त्वं व्योम त्वमु धरणिरात्मा त्वमिति च।
परिच्छिन्नामेवं त्वयि परिणता विभ्रतु गिरं न विद्मस्तत्तत्त्वं वयमिह तु यत्त्वं न भवसि॥२६॥
Tvamarkastvaṁ somastvamasi pavanastvaṁ hutavahastvamāpastvaṁ vyoma tvamu dharaṇirātmā tvamiti ca|
Paricchinnāmevaṁ tvayi pariṇatā bibhratu giraṁ na vidmastattattvaṁ vayamiha tu yattvaṁ na bhavasi||26||
“You (tvam) (are) the sun (arkaḥ), You (tvam) (are) the moon (somaḥ), You (tvam) are (asi) the air (pavanaḥ), You (tvam) (are) the fire –lit. “oblation-bearer”– (huta-vahaḥ), You (tvam) (are) the water (āpaḥ), You (tvam) (are) the space (vyoma); (and in fact,) You (tvam) (are) indeed (u) the earth (dharaṇiḥ) and (ca) You (are) (tvam) the Self (ātmā)” –“iti” indicates inverted commas–. Thus (evam), (may) those who have undergone a transformation –i.e. the sages– (pariṇatāḥ) cherish (bibhratu) limited (paricchinnām) descriptions –lit. “word(s)”– (giram) about You (tvayi)! Nevertheless (tu), in this world (iha), we (vayam) do not (na) know (vidmaḥ) that (tad) reality (tattvam) which (yad) You (tvam) are not (na bhavasi)||26||
ત્રયીં તિસ્ત્રો વૃત્તીસ્ત્રિભુવનમથોત્રીનપિસુરા નકારાધૈર્વણૈસ્ત્રિભિરભિદધતીર્ણ વિકૃતિઃ |
તુરીયં તે ધામ ધ્વનિભિરવરૂંધાનમણુભિઃ સમસ્તં વ્યસ્તં ત્વાં શરણદ ગૃણાત્યોમિતિ પદમ ||27||
त्रयीं तिस्रो वृत्तीस्त्रिभुवनमथो त्रीनपि सुरानकाराद्यैर्वर्णैस्त्रिभिरभिदधत्तीर्णविकृति।
तुरीयं ते धाम ध्वनिभिरवरुन्धानमणुभिः समस्तं व्यस्तं त्वां शरणद गृणात्योमिति पदम्॥२७॥
Trayīṁ tisro vṛttīstribhuvanamatho trīnapi surānakārādyairvarṇaistribhirabhidadhattīrṇavikṛti|
Turīyaṁ te dhāma dhvanibhiravarundhānamaṇubhiḥ samastaṁ vyastaṁ tvāṁ śaraṇada gṛṇātyomiti padam||27||
Oh Grantor (da) of refuge (śaraṇa)!, the word (padam) Om (om-iti) denotes (gṛṇāti) to You (tvām) separately (vyastam) through (its) three (tribhiḥ) letters (varṇaiḥ) (consisting of various) forms (ākāra), etc. (ādyaiḥ), (which stand for) the three Veda-s (trayīm), the three (tisras) states (of consciousness) –i.e. wakefulness, dream and deep sleep– (vṛttīḥ), the three (tri) worlds (bhuvanam), as well as (atho… api) the three (trīn) gods (surān). (Hence, You) are being described (abhidadhat) as (that Reality) which has gone through (tīrṇa) (multiple) modifications or changes (vikṛti). (In turn,) by means of (those very three) fine and subtle (anubhiḥ) sounds –dhvani– (dhvanibhiḥ), (the word Om denotes to You) as a whole (samastam), (since) it contains (avarundhānam) the Fourth (state of consciousness) –i.e. the Witness to the rest of states– (turīyam), (which is) Your (te) (Transcendental) Abode or Condition (dhāma)||27||
ભવઃ શર્વો રૂદ્રઃ પશુપતિરથોગ્રઃ સહમહાં સ્તથા ભીમેશાનાવિતિ યદભિનાષ્ટકમિદમ્ |
અમુષ્મિન પ્રત્યેકં પ્રવિચરતિ દેવ શ્રુતિરપિ પ્રિયાયાસ્મૈ ધામ્ને પવિહિતનમસ્યોઙસ્મિ ભવતે ||28||
भवः शर्वो रुद्रः पशुपतिरथोग्रः सहमहांस्तथा भीमेशानाविति यदभिधानाष्टकमिदम्।
अमुष्मिन्प्रत्येकं प्रविचरति देव श्रुतिरपि प्रियायास्मै धाम्ने प्रविहितनमस्योऽस्मि भवते॥२८॥
Bhavaḥ śarvo rudraḥ paśupatirathograḥ sahamahāṁstathā bhīmeśānāviti yadabhidhānāṣṭakamidam|
Amuṣminpratyekaṁ pravicarati deva śrutirapi priyāyāsmai dhāmne pravihitanamasyo’smi bhavate||28||
“Bhava (bhavaḥ), Śarva (śarvaḥ), Rudra (rudraḥ), Paśupati (paśupatiḥ); and likewise (atha) Ugra (ugraḥ) along with (saha) Mahādeva (mahān); as well as (tathā) Bhīma (bhīma) and Īśāna (īśānau)” –“iti” denotes inverted commas–. This (idam) (is) the group consisting of eight (aṣṭakam) names (abhidhāna) of that (Śiva) (yad). Oh God (deva)!, even though (api) the Śruti –the Veda-s– (śrutiḥ) examines accurately (pravicarati) each of them (pratyekam) in that (group) (amuṣmin), I pay homage (pravihita-namasyaḥ asmi) to this (asmai) dear (priyāya) (Transcendental) Abode or (Supreme) State –dhāma– (dhāmne), (which is) You –bhavān– (bhavate) (essentially)||28||
નમો નેદિષ્ઠાય પ્રિવદવદવિષ્ઠાય ચ નમો
નમઃ ક્ષોદિષ્ઠાય સ્મરહર મહિષ્ઠાય ચ નમઃ |
નમો વર્ષિષ્ઠાય ત્રિનયન યવિષ્ઠાય ચ નમો
નમઃ સર્વસ્મૈ તે તદિદમિતિ શર્વાય ચ નમો ||29||
नमो नेदिष्ठाय प्रियदव दविष्ठाय च नमो नमः क्षोदिष्ठाय स्मरहर महिष्ठाय च नमः।
नमो वर्षिष्ठाय त्रिनयन यविष्ठाय च नमो नमः सर्वस्मै ते तदिदमितिसर्वाय च नमः॥२९॥
Namo nediṣṭhāya priyadava daviṣṭhāya ca namo namaḥ kṣodiṣṭhāya smarahara mahiṣṭhāya ca namaḥ|
Namo varṣiṣṭhāya trinayana yaviṣṭhāya ca namo namaḥ sarvasmai te tadidamitisarvāya ca namaḥ||29||
Oh You, who are fond (priya) of fire (dava)!; salutation(s) (namas) to the Nearest One (nediṣṭhāya); and (ca) salutation(s) (namas) to the Remotest One (daviṣṭhāya). Oh Destroyer (hara) of Kāmadeva –the god of love– (smara)!; salutation(s) (namas) to the Smallest One (kṣodiṣṭhāya); and also (ca) salutation(s) (namas) to the Largest One (mahiṣṭhāya). Oh three-eyed (Śiva) (trinayana)!; salutation(s) (namas) to the Oldest One (varṣiṣṭhāya); and also (ca) salutation(s) (namas) to the Youngest One (yaviṣṭhāya). Salutation(s) (namas) to You (te) who are all –sarva– (sarvasmai); and also (ca) salutation(s) (namas) to Sarva –an epithet of Śiva– (sarvāya) (since He appears in the form of) “that (tad) and this (idam-iti)” –the sense is that Śiva is called “Sarva” because He is this person and that person, this animal and that animal, this object and that object, etc… in short, He is everything and everyone–||29||
બહલરજસે વિશ્ર્વોત્પતૌ ભવાય નમો નમઃ
પ્રબલતમસે તત્સંહારે હરાય નમો નમઃ |
જનસુખકૃતે સત્વોદ્રિક્તૌ મૃડાય નમો નમઃ
પ્રમહસિ પદે નિસ્ત્રૈગુણ્યે શિવાય નમો નમઃ ||30||
बहलरजसे विश्वोत्पत्तौ भवाय नमो नमः प्रबलतमसे तत्संहारे हराय नमो नमः।
जनसुखकृते सत्त्वोद्रिक्तौ मृडाय नमो नमः प्रमहसि पदे निस्त्रैगुण्ये शिवाय नमो नमः॥३०॥
Bahalarajase viśvotpattau bhavāya namo namaḥ prabalatamase tatsaṁhāre harāya namo namaḥ|
Janasukhakṛte sattvodriktau mṛḍāya namo namaḥ pramahasi pade nistraiguṇye śivāya namo namaḥ||30||
Salutation(s) over and over again (namas namas) to Bhava –an epithet of Śiva meaning “Existence”– (bhavāya) (appearing in the form of) Viśvotpatti –lit. “he who gives rise to the universe”, that is, Brahmā, the Creator– (viśvotpattau), (in whom there is) copious (bahala) Rajoguṇa –i.e. the quality known as “Rajas”– (rajase). Salutation(s) over and over again (namas namas) to Hara –an epithet of Śiva meaning “Destroyer”– (harāya) (appearing in the form of) Tatsaṁhāra –lit. “he who destroys that (very universe)“, that is, Rudra, the Destroyer– (tatsaṁhāre) (in whom there is) abundant (prabala) Tamoguṇa –i.e. the quality known as “Tamas”– (tamase). Salutation(s) over and over again (namas namas) to Mṛḍa –an epithet of Śiva meaning “Compassionate” or “Merciful”– (mṛḍāya) (appearing in the form of) Sattvodrikti –lit. “he who abounds in Sattvaguṇa or the quality known as Sattva”, that is, Viṣṇu, the Preserver– (sattvodriktau) for the sake (kṛte) of happiness (sukha) of (all) living beings (jana). Salutation(s) over and over again (namas namas) to Śiva –lit. “Auspicious”– (śivāya) (appearing in the form of) the resplendent (pramahasi) state (pade) which is devoid of the three Guṇa-s or qualities (nistraiguṇye)||30||
કૃશપરિણતિ ચેતઃ ક્લેશવશ્યં ક્વ ચેદં
ક્વ ચ તવ ગુણસિમોલ્લંઘિની શશ્ર્વદદ્ધિ |
ઈતિ ચકિતમમંદીકૃત્ય માં ભક્તિરાધા
દ્વરદ ચરણ્યોસ્તે વાક્ય પુષ્પોપહારમ ||31||
कृशपरिणति चेतः क्लेशवश्यं क्व चेदं क्व च तव गुणसीमोल्लङ्घिनी शश्वदृद्धिः।
इति चकितममन्दीकृत्य मां भक्तिराधाद्वरद चरणयोस्ते वाक्यपुष्पोहारम्॥३१॥
Kṛśapariṇati cetaḥ kleśavaśyaṁ kva cedaṁ kva ca tava guṇasīmollaṅghinī śaśvadṛddhiḥ|
Iti cakitamamandīkṛtya māṁ bhaktirādhādvarada caraṇayoste vākyapuṣpopahāram||31||
How (kva ca) poorly (kṛśa) developed (pariṇati) this (idam) mind (cetas) ruled (vaśyam) by the Kleśa-s –i.e. the well-known five Afflictions: ignorance, ego, attachment, aversion and fear of death– (kleśa) (is); and how (kva ca) endless and perpetual (śaśvat) Your (tava) Prosperity (ṛddhiḥ) which passes beyond (ullaṅghinī) the frontier (sīmā) (marked by the three) Guṇa-s or qualities (guṇa) (is)! Thus (iti), (even though) intensely (amandīkṛtya) frightened (cakitam) (of that), oh Grantor (da) of boons (vara), the devotion (bhaktiḥ) caused (ādhāt) me (mām) to offer (upahāram) flowers (puṣpa) (in the form of) words (vākya) to Your (te) feet (caraṇayoḥ)||31||
અસિતગિરિસમં સ્યાત્કજ્જલં સિંધુપાત્રે
સુરતરૂવર શાખા લેખિની પત્રમુર્વી |
લિખતી યદિ ગૃહિત્વા શારદા સર્વકાલં
તદપિ તવ ગુણાનામીશ પારં ન યાતિ ||32||
असितगिरिसमं स्यात्कज्जलं सिन्धुपात्रे सुरतरुवरशाखा लेखनी पत्रमुर्वी।
लिखति यदि गृहीत्वा शारदा सर्वकालं तदपि तव गुणानामीश पारं न याति॥३२॥
Asitagirisamaṁ syātkajjalaṁ sindhupātre surataruvaraśākhā lekhanī patramurvī|
Likhati yadi gṛhītvā śāradā sarvakālaṁ tadapi tava guṇānāmīśa pāraṁ na yāti||32||
(If an amount of) lampblack –used as a kind of ink– (kajjalam) equivalent (samam) to the black (asita) mountain (giri) were to be (syāt) (poured into) the ocean (sindhu) acting as a pot –i.e. “an inkpot”– (pātre); (if) a branch (śākhā) of the best (vara) tree (taru) of the gods (sura) –i.e. the celebrated Kalpavṛkṣa– (were to be used as) a pen (lekhanī) (and) the (very) earth (urvī) (as) the leaf for writing on (patram); (and) if (yadi) Śāradā –i.e. “Sarasvatī”, the river-goddess generally connected with eloquence and learning– (śāradā), having taken possession (of all those implements) (gṛhītvā), (were to) write (likhati) eternally (sarvakālam); even (api) that (amazing association) (tad), oh Lord (īśa), would not (na) reach (yāti) the end (pāram) of Your (tava) good qualities (guṇānām) –in other words, all Śiva’s qualities might not be written even if such a great personage as Sarasvatī Herself were to write with all those articles everlastingly–||32||
અસુરસુર મુનિદ્રૈરર્ચિતસ્યેન્દુ મૌલે-ર્ગ્રથિત
ગુણમહિમ્નો નિર્ગુણસ્યેશ્ર્વરસ્ય |
સકલગણ વરિષ્ઠઃ પુષ્પદંતા ભિધાનો
રુચિરમલધુવૃત્તેઃ સ્તોત્ર મેતચ્ચાકાર ||33||
असुरसुरमुनीन्द्रैरर्चितस्येन्दुमौलेर्ग्रथितगुणमहिम्नो निर्गुणस्येश्वरस्य।
सकलगणवरिष्ठः पुष्पदन्ताभिधानो रुचिरमलघुवृत्तैः स्तोत्रमेतच्चकार॥३३॥
Asurasuramunīndrairarcitasyendumaulergrathitaguṇamahimno nirguṇasyeśvarasya|
Sakalagaṇavariṣṭhaḥ puṣpadantābhidhāno ruciramalaghuvṛttaiḥ stotrametaccakāra||33||
(The Gandharva or heavenly musician) called (abhidhānaḥ) Puṣpadanta –lit. “flower-toothed”– (puṣpadanta), who is the best (variṣṭhaḥ) of the entire (sakala) group of Śiva’s attendants (gaṇa), composed (cakāra) this (etad) beautiful (ruciram) hymn (stotram) endowed with long (alaghu) meters (vṛttaiḥ) (in honor) of the Lord (īśvarasya) who has the moon (indu) on His head –mauli– (mauleḥ) and who is worshipped (arcitasya) by Indra –indreṇa– (indraiḥ), sages (muni), gods (sura) and demons (asura), and whose Greatness (mahimnaḥ) consists of (endless) attributes (guṇa) strung together (as beads in a necklace) (grathita) (despite He is completely) devoid of any attributes –nirguṇa– (nirguṇasya)||33||
અહરનહરવધ્યં ધુર્જટેઃ સ્તોત્રમેતત પઠતિ
પરમભક્ત્યા શુધ્ધચિત્તઃ પુમાન યઃ|
સ ભવતિ શિવલોકે રુદ્રતુલ્યસ્તથાઙત્ર
પ્રચુરતરધનાયુઃ પુત્રવાન્કીર્તિમાંશ્ર્વ ||34||
अहरहरनवद्यं धूर्जटेः स्तोत्रमेतत्पठति परमभक्त्या शुद्धचित्तः पुमान् यः।
स भवति शिवलोके रुद्रतुल्यस्तथाऽत्र प्रचुरतरधनायुःपुत्रवान्कीर्तिमांश्च॥३४॥
Aharaharanavadyaṁ dhūrjaṭeḥ stotrametatpaṭhati paramabhaktyā śuddhacittaḥ pumān yaḥ|
Sa bhavati śivaloke rudratulyastathā’tra pracurataradhanāyuḥputravānkīrtimāṁśca||34||
A pure-minded (śuddha-cittaḥ) human being (pumān) who (yaḥ) recites (paṭhati) with supreme (parama) devotion (bhaktyā), day by day (ahar-ahar), faultlessly (anavadyam), this (etad) hymn (stotram) (in honor) of Dhūrjaṭi –an epithet of Śiva meaning “having matted locks like a burden”– (dhūrjaṭeḥ) becomes (saḥ bhavati) identical (tulyaḥ) with Rudra –i.e. with Śiva– (rudra) in Śiva’s world (śiva-loke) (after passing away). Likewise (tathā), (he becomes) famous (kīrtimān), has (many) children (putravān), (enjoys a long) life (āyus) and (ca) a more (tara) abundant (pracura) wealth (dhana) in this world (atra)||34||
દીક્ષા દાનં તપસ્તીર્થં જ્ઞાનં યાગાદિકાઃ ક્રિયાઃ | મહિમ્નસ્તવ પાઠસ્ય કલાં નાર્હન્તિ ષોઙશીમ્ ||35||
दीक्षा दानं तपस्तीर्थं योगयागादिकाः क्रियाः।
महिम्नः स्तव पाठस्य कलां नार्हन्ति षोडशीम्॥३५॥
Dīkṣā dānaṁ tapastīrthaṁ yogayāgādikāḥ kriyāḥ|
Mahimnaḥ stavapāṭhasya kalāṁ nārhanti ṣoḍaśīm||35||
Initiation (dīkṣā), charity (dānam), austerity (tapas), pilgrimage (tīrtham) (and such) activities (kriyāḥ) (as) Yoga (yoga), sacrifices (yāga), etc. (ādikāḥ) are not (na) worth (arhanti) (even) a sixteenth (ṣoḍaśīm) part (kalām) of (what) the recitation (pāṭhasya) of (this) hymn (stava) (in honor) of the Greatness (mahimnaḥ) (of Śiva is worth)||35||
આસમાપ્તમિદં સ્તોત્રં પુણ્યં ગંધર્વભાષિતમ્ |
અનૌપમ્યં મનોહારિ શિવમીશ્ર્વર વર્ણનમ્ ||36||
आसमाप्तमिदं स्तोत्रं पुण्यं गन्धर्वभाषितम्।
अनौपम्यं मनोहारि शिवमीश्वरवर्णनम्॥३६॥
Āsamāptamidaṁ stotraṁ puṇyaṁ gandharvabhāṣitam|
Anaupamyaṁ manohāri śivamīśvaravarṇanam||36||
This (idam) holy (puṇyam) hymn (stotram) spoken (bhāṣitam) by the (well-known) heavenly musician (called Puṣpadanta) (gandharva) (and containing) unparalleled (anaupamyam), fascinating (manohāri) and auspicious (śivam) descriptions (varṇanam) about the Lord (īśvara), is finished (āsamāptam)||36||
મહેશાન્નપરો દેવો મહિમ્નો નાપરા સ્તુતિઃ | અઘોરાન્નાપરો મંત્રો નાસ્તિ તત્વં ગુરોઃ પરમ ||37||
महेशान्नापरो देवो महिम्नो नापरा स्तुतिः।
अघोरान्नापरो मन्त्रो नास्ति तत्त्वं गुरोः परम्॥३७॥
Maheśānnāparo devo mahimno nāparā stutiḥ|
Aghorānnāparo mantro nāsti tattvaṁ guroḥ param||37||
There is no (na) god (devaḥ) that is higher (aparaḥ) than Maheśa –an epithet of Śiva meaning “great Lord”– (maheśāt), there is no (na) hymn of praise (stutiḥ) which is higher (aparā) than (this) “Śivamahimnaḥ stotram” (mahimnaḥ). There is no (na) Mantra –a sacred word– (mantraḥ) which is higher (aparaḥ) than Aghora –an epithet of Śiva meaning “not terrific”– (aghora); (and) there is no (na asti) principle (tattvam) that is superior (param) to the Guru –in the sense of the fifth “kṛtya” or action of Śiva, which bestows divine Grace upon a limited being– (guroḥ)||37||
કુસુમદશનનામા સર્વ ગંધર્વરાજઃ
શિશુશશિધરમૌલેર્દેવ દેવસ્ય દાસઃ |
સ ખલુ નિજમહિમ્નો ભ્રષ્ટ એવાસ્ય રોષાત સ્તવનમિદમકાર્ષી દિવ્ય દિવ્યં મહિમ્નઃ ||38||
कुसुमदशननामा सर्वगन्धर्वराजः शिशुशशधरमौलेर्देवदेवस्य दासः।
स खलु निजमहिम्नो भ्रष्ठ एवास्य रोषात्स्तवनमिदमकार्षीद्दिव्यदिव्यं महिम्नः॥३८॥
Kusumadaśananāmā sarvagandharvarājaḥ śiśuśaśadharamaulerdevadevasya dāsaḥ|
Sa khalu nijamahimno bhraṣṭa evāsya roṣātstavanamidamakārṣīddivyadivyaṁ mahimnaḥ||38||
The king (rājaḥ) of all (sarva) heavenly musicians (gandharva) whose name (nāmā) is Kusumadaśana –a term which is synonymous with “Puṣpadanta”, i.e. “flower-toothed”, as kusuma = puṣpa (flower) and daśana = danta (tooth)– (kusumadaśana) (is) the servant (dāsaḥ) of the God (devasya) of gods (deva) who bears the crescent (śiśu) moon (śaśadhara) on His head –mauli– (mauleḥ). He –i.e. Puṣpadanta– (saḥ) who has certainly (khalu… eva) fallen (bhraṣṭaḥ) from his own (nija) (previous) glory (mahimnaḥ) because of the wrath (roṣāt) of Śiva (asya) –since Puṣpadanta happened to step on a grass sacred to Śiva– composed (akārṣīt) this (idam) beautiful (divya) and divine (divyam) hymn of praise (stavanam) (in honor) of the Greatness (of that very Śiva) (mahimnaḥ) (so that he may obtain His favor)||38||
સુરવરમુનિપૂજ્યં સ્વર્ગમૌક્ષેકહેતુમ
પઠતિ યદિ મનુષ્યઃ પ્રાંજલિર્નાન્યચેતાઃ |
વ્રજ્તિ શિવસમીપં કિન્નરે સ્તુયમાનઃ
સ્તવનમિદમમોઘં પુષ્પદંત પ્રણીતમ ||39||
सुरवरमुनिपूज्यं स्वर्गमोक्षैकहेतुं
पठति यदि मनुष्यः प्राञ्जलिर्नान्यचेताः।
व्रजति शिवसमीपं किन्नरैः स्तूयमानः
स्तवनमिदममोघं पुष्पदन्तप्रणीतम्॥३९॥
Suravaramunipūjyaṁ svargamokṣaikahetuṁ paṭhati yadi manuṣyaḥ prāñjalirnānyacetāḥ|
Vrajati śivasamīpaṁ kinnaraiḥ stūyamānaḥ stavanamidamamoghaṁ puṣpadantapraṇītam||39||
If (yadi) a human being (manuṣyaḥ), whose mind (cetāḥ) is completely one-pointed (na-anya), recites (paṭhati), with his hollowed hands being joined (prāñjaliḥ), this (idam) infallible (amogham) hymn of praise (stavanam) written (praṇītam) by Puṣpadanta (puṣpadanta), which is worshipped (pūjyam) by gods (sura) and the best (vara) sages (muni), and which is the only (eka) cause (hetu) for the heavenly (svarga) Liberation (mokṣa), (then, that person,) praised (stūyamānaḥ) by Kinnara-s –a class of divine beings– (kinnaraiḥ), goes (vrajati) toward (samīpam) Śiva (śiva)||39||
શ્રી પુષ્પદંત મુખપંકજનિર્ગતેન સ્તોત્રેણ
કિલ્બિષહરેણ હરપ્રિયેણ |
કંઠસ્થિતેન પઠિતેન સમાહિતેન
સુપ્રિર્ણિતો ભવતિ ભૂતપતિર્મહેશઃ ||40||
श्रीपुष्पदन्तमुखपङ्कजनिर्गतेन स्तोत्रेण किल्बिषहरेण हरप्रियेण।
कण्ठस्थितेन पठितेन समाहितेन सुप्रीणितो भवति भूतपतिर्महेशः॥४०॥
Śrīpuṣpadantamukhapaṅkajanirgatena stotreṇa kilbiṣahareṇa harapriyeṇa|
Kaṇṭhasthitena paṭhitena samāhitena suprīṇito bhavati bhūtapatirmaheśaḥ||40||
Maheśa –lit. “great Lord”– (maheśaḥ), the Lord (patiḥ) of (all) beings (bhūta) becomes (bhavati) very pleased (suprīṇitaḥ) through (the recitation of this) hymn (stotreṇa) which has come out –nirgata– (nirgatena) from the mouth-lotus (mukha-paṅkaja) of Venerable (śrī) Puṣpadanta (puṣpadanta), which destroys –hara– (hareṇa) sins (kilbiṣa) (and) is dear –priya– (priyeṇa) to Hara –i.e. Śiva– (hara), (whether it) be learnt by heart –kaṇṭhasthita– (kaṇṭhasthitena) (or) recited –paṭhita– (paṭhitena) (or simply) paid attention to –samāhita– (samāhitena) –an alternative translation would be “(or simply) kept (at home)“–||40||
ઈત્યેષા વાઙમયી પુજા શ્રી મચ્છંકરપાદયોઃ |
અર્પિતા તેન દેવેશઃ પ્રિયતાં મે સદાશિવ ||41||
इत्येषा वाङ्मयी पूजा श्रीमच्छङ्करपादयोः।
अर्पिता तेन देवेशः प्रीयतां मे सदाशिवः॥४१॥
Ityeṣā vāṅmayī pūjā śrīmacchaṅkarapādayoḥ|
Arpitā tena deveśaḥ prīyatāṁ me sadāśivaḥ||41||
Thus (iti), this (eṣā) adoration (pūjā) consisting (mayī) in words (vāk) is offered (arpitā) to the feet (pādayoḥ) of Venerable (śrīmat) Śaṅkara –an epithet of Śiva meaning “causing prosperity, beneficent, etc.”– (śaṅkara). Through that (offering) (tena), (may) Sadāśiva –an epithet of Śiva meaning “always auspicious”– (sadāśivaḥ), the Lord (īśa) of the gods (deva), be pleased (prīyatām) with me (me)!||41||
यदक्षरं पदं भ्रष्टं मात्राहीनं च यद्भवेत्।
तत्सर्वं क्षम्यतां देव प्रसीद परमेश्वर॥४२॥
Yadakṣaraṁ padaṁ bhraṣṭaṁ mātrāhīnaṁ ca yadbhavet|
Tatsarvaṁ kṣamyatāṁ deva prasīda parameśvara||42||
Any (yad… yad) syllable (akṣaram) (or) word (padam) which had been (bhavet) omitted (bhraṣṭam) or –lit. “ca” is “and”– (ca) untimely pronounced (mātrā-hīnam); (may) God (deva) forgive (kṣamyatām) all (sarva) that (tad). Oh Supreme (parama) Lord (īśvara), be pleased (prasīda)!||42||
ॐ शान्तिः शान्तिः शान्तिः॥
Om̐ śāntiḥ śāntiḥ śāntiḥ||
Om̐ (om̐), peace (śāntiḥ), peace (śāntiḥ), peace (śāntiḥ).
તવ તત્ત્વં ન જાનામિ કીદૃશોઙસિ મહેશ્ર્વરઃ યાદૃશ્યોઙસિ મહાદેવ તાદૃશાય નમો નમઃ|
એકકાલં દ્વિકાલં વા ત્રિકાલં ય પઠ્ઠેન્નરઃ સર્વપાપવિનિર્મુક્તઃ શિવલોકે મહીયતે ||
ઈતિ શ્રી પુષ્પદંત વિરચિતં શિવમહિમ્ન સ્તોત્રં સંપુર્ણમ |