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- || AUM namaH shivaaya ||
- atha shrii shivamahimnastotram.h
- mahimnaH paaraM te paramavidushho yadyasadR^ishii
- stutirbrahmaadiinaamapi tadavasannaastvayi giraH |
- athaa.avaachyaH sarvaH svamatiparimaaNaavadhi gR^iNan.h
- mamaapyeshha stotre hara nirapavaadaH parikaraH || 1||
- O, Lord Shiva, remover of all types of miseries, what wonder is there, if
- the prayer to you, chanted by one who is ignorant about your greatness, is
- worthless! Because, even the utterance ( speech ) of Brahmaa and other gods
- is not able to fathom your merits ( ie, greatness ).
- Hence, if persons with
- very limited intellect ( and I am one of them ) try to offer you a prayer,
- their attempt deserve your special favour. If it is so, I should not be an
- exception. Hence, (thinking like this ) I begin this prayer. (1)
- atiitaH pa.nthaanaM tava cha mahimaa vaaN^manasayoH
- atadvyaavR^ittyaa yaM chakitamabhidhatte shrutirapi |
- sa kasya stotavyaH katividhaguNaH kasya vishhayaH
- pade tvarvaachiine patati na manaH kasya na vachaH || 2||
- O, Great God, so great is your majesty that it cannot be reached by speech
- and mind. Even the Vedas also, having become surprised, confirm your
- greatness by only saying `Neti', `Neti' (not this, not this) while
- describing you. Who can praise this type of greatness of yours? With how
- many qualities is it composed? Whose subject of description can it be ? And
- yet even then whose mind and speech are not attached to your this new
- Saguna form ? (2)
- madhusphiitaa vaachaH paramamR^itaM nirmitavataH
- tava brahman.h kiM vaagapi suragurorvismayapadam.h |
- mama tvetaaM vaaNiiM guNakathanapuNyena bhavataH
- punaamiityarthe.asmin.h puramathana buddhirvyavasitaa || 3||
- O, Paramaatmaa (Greatest Soul), as you are the very creator of speech of
- the Vedas, which is like highest type of nectar and as sweet as honey, how
- can even the speech of Brahaspati (Guru, or spiritual guide of gods)
- surprise you ? (ie, the speech of even Brahaspati is worthless before you).
- O, Destroyer of Three Cities of the demons, thinking that my speech may
- become purified by this act, my intellect (Buddhi) has become prepared to
- sing your greatness. (3)
- tavaish{}varyaM yattajjagadudayaraxaapralayakR^it.h
- trayiivastu vyastaM tisrushhu guNabhinnaasu tanushhu |
- abhavyaanaamasmin.h varada ramaNiiyaamaramaNiiM
- vihantuM vyaakroshiiM vidadhata ihaike jaDadhiyaH || 4||
- O, Giver of Boons, your greatness is the cause of creation, maintenance,
- and destruction of the whole universe; this is supported by three Vedas
- (ie, Rigveda, Yajurveda, and Saamaveda); it is distributed in the three
- qualities (ie, Satva, Rajas and Tamas) and three bodies (of Brahmaa, VishhNu
- and Mahesha). Such is your greatness but certain stupid persons in this
- world are trying to destroy it by slander, which may be delightful to them
- but is really undelightful. (4)
- kimiihaH ki.nkaayaH sa khalu kimupaayastribhuvanaM
- kimaadhaaro dhaataa sR^ijati kimupaadaana iti cha |
- atarkyaishvarye tvayyanavasara duHstho hatadhiyaH
- kutarko.ayaM kaa.nshchit.h mukharayati mohaaya jagataH || 5||
- If the Paramaatmaa (the Greatest Soul) creates the three worlds (ie, the
- whole Universe), what is his gesture ? What is his body ? What is his plan
- ? What is his basis (support)? What are his means (instruments,resources) ?
- These are the useless questions raised by some stupid critics, in order to
- mislead people, against one (i.e., you) who always remains incompatible to
- senses. (5)
- ajanmaano lokaaH kimavayavavanto.api jagataaM
- adhishhThaataaraM kiM bhavavidhiranaadR^itya bhavati |
- aniisho vaa kuryaad.h bhuvanajanane kaH parikaro
- yato mandaastvaaM pratyamaravara sa.nsherata ime || 6||
- O, Best Of The Gods, are the seven Lokas (It is believed that there are
- seven worlds in this Universe, namely, Bhooloka, Bhuvarloka, Svargaloka,
- Maharloka, Janaloka, Tapaloka, and Satyaloka) unborn ? Was the birth of
- the Universe independent of its Lord (ie, You) ? If it was so, then what
- were the means by which it was created that the stupid critics are creating
- doubts about you? (ie, you are the only creater of the whole
- Universe). (6)
- trayii saaN^khyaM yogaH pashupatimataM vaishhNavamiti
- prabhinne prasthaane paramidamadaH pathyamiti cha |
- ruchiinaaM vaichitryaadR^ijukuTila naanaapathajushhaaM
- nR^iNaameko gamyastvamasi payasaamarNava iva || 7||
- The different practices based on the three Vedas, SaMkhya, Yoga,
- Pashupata-mata, VaishhNava-mata etc. are but different paths (to
- reach to the Greatest Truth) and people on account of their different
- aptitude choose from them whatever they think best and deserved to be
- accepted. But as the sea is the final resting place for all types of
- streams , You are the only reaching place for all people whichever
- path,straight or zigzag, they may accept. (7)
- mahoxaH khaTvaaN^gaM parashurajinaM bhasma phaNinaH
- kapaalaM chetiiyattava varada tantropakaraNam.h |
- suraastaaM taamR^iddhiM dadhati tu bhavadbhuupraNihitaaM
- na hi svaatmaaraamaM vishhayamR^igatR^ishhNaa bhramayati || 8||
- O, Giver of the Boons, the bull, the parts of a cot, chisel, the
- elephant-skin, Ashes, the serpent, the skull : these are the articles of
- your house-hold. And yet gods get all their riches merely by the movement
- of your eye-brows. Really, false desires for worldly things do not deceive (
- mislead ) one who is always is absorbed in his soul ( ie, the Yogi- in fact
- You ). (8)
- dhruvaM kashchit.h sarvaM sakalamaparastvadhruvamidaM
- paro dhrauvyaa.adhrauvye jagati gadati vyastavishhaye |
- samaste.apyetasmin.h puramathana tairvismita iva
- stuvan.h jihremi tvaaM na khalu nanu dhR^ishhTaa mukharataa || 9||
- O, Destroyer Of ( Three ) Cities, some persons call this Universe eternal
- ( ever lasting), others call it temporary, and yet others call it both
- eternal and temporary. Hence, being surprised ( perplexed ) by these
- contradictory opinions on this subject, I am really becoming immodest in
- loquaciously praising You. (9)
- tavaishvaryaM yatnAd.h yadupari viriJNchirhariradhaH
- parichchhetuM yAtAvanilamanalaskandhavapushhaH |
- tato bhaktishraddhA\-bharaguru\-gR^iNadbhyAM girisha yat.h
- svayaM tasthe tAbhyAM tava kimanuvR^ittirna phalati || 10||
- Brahma and VishhNu wanted to measure your wealth i.e.greatness. You took
- the form of Fire and your whole body was a column of fire extending over
- space. While Brahma took the form of a swan and flew high to see the
- top(head), VishhNu took the form of a boar and dug up downwards to see the
- bottom (feet).Neither could succeed.(While VishhNu confessed the truth,
- Brahma falsely claimed that he had found the top and persuaded the Ketaki
- flower to bear false witness.Shiva punished Brahma by removing one of his 5
- heads and ordered that henceforth the Ketaki flower should not be used for
- his worship).When ultimately both praised you with full devotion and faith,
- you stood before them revealing your normal form. O, mountain-dweller, does
- not toeing your line always bear fruit? (10)
- ayatnAdAsaadya tribhuvanamavairavyatikaraM
- dashaasyo yadbAhUnabhR^ita\-raNakaNDU\-paravashAn.h |
- shiraHpadmashreNI\-rachitacharaNAmbhoruha\-baleH
- sthirAyAstvadbhaktestripurahara visphUrjitamidam.h || 11||
- Oh,destroyer of the three cities! The effortless achievement of the
- ten-headed Ravana in making the three worlds enemyless( having conquered)
- and his arrant eagerness for further fight by stretching his arms,are but
- the result of his constant devotion to your lotus feet at which he ever
- laid the lotus garland consisting of his 10 heads! (11)
- amushhya tvatsevA\-samadhigatasAraM bhujavanaM
- balAt.h kailaase.api tvadadhivasatau vikramayataH |
- alabhyApAtAle.apyalasachalitA.ngushhThashirasi
- pratishhThA tvayyAsId.h dhruvamupachito muhyati khalaH || 12||
- Having obtained all his prowess through worshipping you, RavaNa once dared
- to test the power of his arms at your own dwelling place(Kailas
- Mountain). When he tried to lift it up, you just moved a toe of your foot
- on a head of his and lo! Ravana could not find rest or peace even in the
- nether-world. Surely, power maddens the wicked. Finally RavaNa
- reestablished his faith in you. (12)
- yadR^iddhiM sutrAmNo varada paramochchairapi satIM
- adhashchakre bANaH parijanavidheyatribhuvanaH |
- na tachchitraM tasmin.h varivasitari tvachcharaNayoH
- na kasyApyunnatyai bhavati shirasastvayyavanatiH || 13||
- Oh boon-giver! BaaNa, the demon king made all the three worlds serve him
- with all their attendants and even the greatest wealth of Indra was a
- trifle for him. It was not a surprise at all, since he `dwelt' in your
- feet; who does not rise in life by bowing his head to you? (13)
- akANDa\-brahmANDa\-xayachakita\-devAsurakR^ipA
- vidheyasyA.a.asId.h yastrinayana vishhaM sa.nhR^itavataH |
- sa kalmAshhaH kaNThe tava na kurute na shriyamaho
- vikAro.api shlAghyo bhuvana\-bhaya\- bhaN^ga\- vyasaninaH || 14||
- When the ocean was being churned by the gods and demons for
- `amRit.h'(nectar),various objects came forth: at one point, there emerged
- the `kAlakUTa' poison which threatened to consume everything. The gods as
- well as the demons were stunned at the prospect of the entire universe
- coming to an end, O, three-eyed lord, who is ever compassionate and engaged
- in removing the fear of the world, you took it(poison) on yourself by
- consuming it. (On Parvati's holding Shiva's throat at that point, the
- poison froze blue there itself and Shiva became `neelakanTha'). It is
- strange that this stain in your neck, though appearing to be a deformity,
- actually adds to your richness and personality. (14)
- asiddhArthA naiva kvachidapi sadevAsuranare
- nivartante nityaM jagati jayino yasya vishikhAH |
- sa pashyannIsha tvAmitarasurasaadhAraNamabhUt.h
- smaraH smartavyAtmA na hi vashishhu pathyaH paribhavaH || 15||
- The cupid's(love-god `manmatha's) (flower) arrows never return
- unaccomplished whether the victims were gods or demons or men. However O,
- master! he has now become just a remembered soul (without body),since he
- looked upon you as any other ordinary god, shot his arrow and got burnt to
- ashes,in no time. Insulting, masters (who have controlled their senses),
- does one no good. (15)
- mahI pAdaaghAtAd.h vrajati sahasA sa.nshayapadaM
- padaM vishhNorbhrAmyad.h bhuja\-parigha\-rugNa\-graha\- gaNam.h |
- muhurdyaurdausthyaM yAtyanibhR^ita\-jaTA\-taaDita\-taTA
- jagadraxAyai tvaM naTasi nanu vAmaiva vibhutA || 16||
- You dance for protecting the world, but strangely, your glorious act
- appears to produce the opposite result in that the earth suddenly struck by
- your dancing feet doubts that it is coming to an end; even VishhNu's domain
- is shaken in fear when your mace like arms bruise the planets; the godly
- region feels miserable when its banks are struck by your agitated matted
- locks (of hair)! (16)
- viya\-dvyaa pI tArA\-gaNa\-guNita\-phenodgama\-ruchiH
- pravAho vArAM yaH pR^ishhatalaghudR^ishhTaH shirasi te |
- jagaddvIpAkAraM jaladhivalayaM tena kR^itamiti
- anenaivonneyaM dhR^itamahima divyaM tava vapuH || 17||
- The divine river flows extensively through the sky and its charm is
- enhanced by the illumination of the foam by the groups of stars. (Brought
- down to the earth by the King Bhagiratha by propitiating Lord Shiva and
- known as Ganga) it creates many islands and whirlpools on the earth. The
- same turbulent river appears like a mere droplet of water on your head.
- This itself shows how lofty and divine your body(form) is! (17)
- rathaH xoNI yantA shatadhR^itiragendro dhanuratho
- rathAN^ge chandrArkau ratha\-charaNa\-pANiH shara iti |
- didhaxoste ko.ayaM tripuratR^iNamADambara vidhiH
- vidheyaiH krIDantyo na khalu paratantrAH prabhudhiyaH || 18||
- When you wanted to burn the three cities, you had the earth as the chariot,
- Brahma as the charioteer,the Meru mountain as the bow, the sun and the moon
- as the parts of the chariot and VishhNu himself(who holds the
- chariot-wheeel in his hand -Sudarshan chakra?), as the arrow. Why this
- demonstrative show when you as the dictator of everything, could have done
- the job as a trifle? The Lord's greatness is not dependent on anybody or
- anything. ( Incidentally there is a view that the burning of the three
- cities would refer to the burning of three kinds of bodies of man i.e.
- `sthUla sharIra', `sUkshma sharIra' and `kAraNa sharIra'). (18)
- hariste sAhasraM kamala balimAdhAya padayoH
- yadekone tasmin.h nijamudaharannetrakamalam.h |
- gato bhaktyudrekaH pariNatimasau chakravapushhaH
- trayANAM raxAyai tripurahara jAgarti jagatAm.h || 19||
- VishhNu once brought 1000 lotuses and was placing them at your feet;
- after placing 999 flowers he found that one was missing; he plucked out one
- of his own eyes and offered it as a lotus; this supreme exemplification of
- devotion on his part was transformed into the wheel (sudarshana chakra) in
- his hand, which he uses for protecting the world. (19)
- kratau supte jAgrat.h tvamasi phalayoge kratumatAM
- kva karma pradhvastaM phalati purushhArAdhanamR^ite |
- atastvAM samprexya kratushhu phaladaana\-pratibhuvaM
- shrutau shraddhAM badhvA dR^iDhaparikaraH karmasu janaH || 20||
- You ensure that there is a connection between cause and effect and hence
- when men perform a sacrifice they obtain good results. Otherwise how can
- there be future result for a past action? Thus on seeing your power in
- rewarding people performing sacrificial worship, with good results, men
- believe in Vedas and firmly engage themselves in various
- worshipful acts. (20)
- kriyAdaxo daxaH kratupatiradhIshastanubhR^itAM
- R^ishhINAmArtvijyaM sharaNada sadasyAH sura\-gaNAH |
- kratubhra.nshastvattaH kratuphala\-vidhAna\-vyasaninaH
- dhruvaM kartuM shraddhA vidhuramabhichArAya hi makhAH || 21||
- All the same,O Protector. though you exert to reward all sacrifices. those
- done without faith in you become counter-productive, as exemplified in the
- case of the sacrifice performed by Daksha; Daksha was well-versed in the
- art of sacrifices and himself the Lord of Creation; besides, he was the
- chief performer: the great maharishis were the priests and the various gods
- were the participants! (Daksha did not invite Shiva and insulted him
- greatly; thus enraged, Shiva destroyed the sacrifice and Daksha
- too). (21)
- prajAnAthaM nAtha prasabhamabhikaM svAM duhitaraM
- gataM rohid.h bhuutAM riramayishhumR^ishhyasya vapushhA |
- dhanushhpANeryAtaM divamapi sapatrAkR^itamamuM
- trasantaM te.adyApi tyajati na mR^igavyAdharabhasaH || 22||
- O, Protector! Once Brahma became infatuated with his own daughter. When she
- fled taking the form of a female deer he also took the form of a male deer
- and chased her. You took the form of a hunter and went after him, with a
- bow in hand. Struck by your arrow and very much frightened, Brahma fled to
- the sky taking the form of a star. Even today he stands frightened by
- you. (22)
- svalAvaNyAsha.nsA dhR^itadhanushhamahnAya tR^iNavat.h
- puraH plushhTaM dR^ishhTvA puramathana pushhpAyudhamapi |
- yadi straiNaM devI yamanirata\-dehArdha\-ghaTanAt.h
- avaiti tvAmaddhA bata varada mugdhA yuvatayaH || 23||
- O, destroyer of the three cities! Boon-giver! Practitioner of austerities!
- Before the very eyes of Parvati, you reduced Manmatha (the god of love) to
- ashes,the moment he tried to arouse passion in you for Parvati, by
- shooting his famous flower arrows. Even after witnessing this, if Parvati,
- thinks that you are attracted by her physical charm, on the basis of your
- sharing half the body with her, certainly women are under self-
- delusion. (23)
- shmashAneshhvAkrIDA smarahara pishAchAH sahacharaaH
- chitA\-bhasmAlepaH sragapi nR^ikaroTI\-parikaraH |
- amaN^galyaM shIlaM tava bhavatu nAmaivamakhilaM
- tathApi smartR^INAM varada paramaM maN^galamasi || 24||
- O,boon giver! O,destroyer of Cupid! You play in the burning ghats. your
- friends are the ghosts. Your body is smeared with the ashes of the dead
- bodies. Your garland is of human skulls. Every 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)
- manaH pratyak.h chitte savidhamavidhAyAtta\-marutaH
- prahR^ishhyadromANaH pramada\-salilotsaN^gati\-dR^ishaH |
- yadAlokyAhlAdaM hrada iva nimajyAmR^itamaye
- dadhatyantastattvaM kimapi yaminastat.h kila bhavAn.h || 25||
- The great yogis regulate their breath, control and still their mind, look
- inward and enjoy the bliss with their hair standing on edge and eyes filled
- with tears of joy. It looks as though they are immersed in nectar. That
- bliss which they see in their heart and exult thus, is verily
- you Yourself! (25)
- tvamarkastvaM somastvamasi pavanastvaM hutavahaH
- tvamApastvaM vyoma tvamu dharaNirAtmA tvamiti cha |
- parichchhinnAmevaM tvayi pariNatA bibhrati giraM
- na vidmastattattvaM vayamiha tu yat.h tvaM na bhavasi || 26||
- You are the sun, the moon, the air, the fire, the water, the
- sky(ether/space), and the earth (the five elements or `bhUtA's). You are
- the Self which is omnipresent. Thus people describe in words every
- attribute as yours. On the other hand, I do not know any fundamental
- principle or thing or substance, which you are not! (26)
- trayIM tisro vR^ittIstribhuvanamatho trInapi surAn.h
- akArAdyairvarNaistribhirabhidadhat.h tIrNavikR^iti |
- turIyaM te dhAma dhvanibhiravarundhAnamaNubhiH
- samasta\-vyastaM tvAM sharaNada gR^iNAtyomiti padam.h || 27||
- O, grantor of refuge and protection! The word `OM' consists of the three
- letters `a', `u' and `m'. It refers to the three Vedas(Rik, YajuH and
- SAma), the three states (Jaagrat.h, Swapna, and sushhupti-awakened,
- dreaming and sleeping),the three worlds(BhUH, bhuvaH and suvaH) and the
- three gods (Brahma, VishhNu 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)
- bhavaH sharvo rudraH pashupatirathograH sahamahAn.h
- tathA bhImeshAnAviti yadabhidhAnAshhTakamidam.h |
- amushhmin.h pratyekaM pravicharati deva shrutirapi
- priyAyAsmaidhAmne praNihita\-namasyo.asmi bhavate || 28||
- I salute you as the dear abode of the following 8 names:bhava, sharva,
- rudra, pashupati, ugra, sahamahAn.h, bhiima, and Ishaana; the `Vedas' also
- discusses individually about these names. (28)
- namo nedishhThAya priyadava davishhThAya cha namaH
- namaH xodishhThAya smarahara mahishhThAya cha namaH |
- namo varshhishhThAya trinayana yavishhThAya cha namaH
- namaH sarvasmai te tadidamatisarvAya cha namaH || 29||
- O, destroyer of Cupid! O, the three-eyed one! Salutations to you, who is
- the forest-lover, the nearest and the farthest; the minutest and the
- biggest, the oldest and the youngest; salutations to you who is everything
- and beyond everything! (29)
- bahula\-rajase vishvotpattau bhavAya namo namaH
- prabala\-tamase tat.h saMhAre harAya namo namaH |
- jana\-sukhakR^ite sattvodriktau mR^iDAya namo namaH
- pramahasi pade nistraiguNye shivAya namo namaH || 30||
- Salutations to you in the name of'Bhava' in as much as you create the world by
- taking the `rajas' as the dominant quality; salutations to you in the name
- of `Hara' in as much as you destroy the world by taking the `tamas' as the
- dominant quality; salutations to you in the name of `MRiDa', in as much as
- you maintain and protect the world by taking `satva' as the dominant
- quality. Again salutations to you in the name of Shiva in as much as you are
- beyond the above-mentioned three qualities and are the seat of the supreme
- bliss. (30)
- kR^isha\-pariNati\-chetaH kleshavashyaM kva chedaM
- kva cha tava guNa\-sImollaN^ghinI shashvadR^iddhiH |
- iti chakitamamandIkR^itya mAM bhaktirAdhAd.h
- varada charaNayoste vAkya\-pushhpopahAram.h || 31||
- O, boon-giver! I was very perplexed to sing your praise considering my
- little awareness and afflicted mind vis-a-vis your ever increasing
- limitless quality; however, my devotion to you made me set aside this
- diffidence and place these floral lines at your feet. (31)
- asita\-giri\-samaM syAt.h kajjalaM sindhu\-pAtre
- sura\-taruvara\-shAkhA lekhanI patramurvI |
- likhati yadi gR^ihItvaa shAradA sarvakAlaM
- tadapi tava guNAnAmIsha pAraM na yAti || 32||
- O, great master! Even, if one were to assume that the blue mountain , the
- ocean, the heavenly tree and the earth are the ink,the ink-pot, the pen and
- the paper respectively and the goddess of learning (Saraswati) herself is
- the writer,she will not be able to reach the frontiers of your
- greatness,however long she were to write! (32)
- asura\-sura\-munIndrairarchitasyendu\-mauleH
- grathita\-guNamahimno nirguNasyeshvarasya |
- sakala\-gaNa\-varishhThaH pushhpadantAbhidhAnaH
- ruchiramalaghuvR^ittaiH stotrametachchakAra || 33||
- The best one among all groups(Gandharva?), Pushhpadanta by name, composed
- this charming hymn in none too short metres, in praise of the great lord
- who wears the moon in his head(Shiva), who is worshipped and glorified by
- all demons, gods and sages and who is beyond all attributes and
- forms. (33)
- aharaharanavadyaM dhUrjaTeH stotrametat.h
- paThati paramabhaktyA shuddha\-chittaH pumAn.h yaH |
- sa bhavati shivaloke rudratulyastathA.atra
- prachuratara\-dhanAyuH putravAn.h kIrtimA.nshcha || 34||
- Whoever reads this faultless hymn of Shiva daily, with pure mind and great
- devotion, ultimately reaches Shiva's domain and becomes equal to him; in
- this world, he is endowed with children, great wealth,
- long life and fame. (34)
- maheshAnnAparo devo mahimno nAparA stutiH |
- aghorAnnAparo mantro nAsti tattvaM guroH param.h || 35||
- There is no God higher than Mahesha; there is no hymn better than this one.
- There is no `mantra' greater than `OM' and there is no truth or principle
- beyond one's teacher/spiritual guide. (35)
- dIxA dAnaM tapastIrthaM GYAnaM yAgAdikAH kriyAH |
- mahimnastava pAThasya kalAM nArhanti shhoDashIm.h || 36||
- Initiation(into spiritual development), charity, penance,
- pilgrimage,spiritual knowledge and religious acts like sacrifices are not
- capable of yielding even one-sixteenth of the return that will result from
- the reading of this hymn. (36)
- kusumadashana\-nAmA sarva\-gandharva\-rAjaH
- shashidharavara\-maulerdevadevasya dAsaH |
- sa khalu nija\-mahimno bhrashhTa evAsya roshhAt.h
- stavanamidamakArshhId.h divya\-divyaM mahimnaH || 37||
- Kusumadanta(equivalent of Pushhpadanta) was the king of all Gandharvas and
- he was a devotee of the Lord of lords, Shiva, who wears the baby moon (with
- a few digits only) in his head. He fell from his glorious position due to
- Shiva's wrath at his misconduct. It was then that the Gandharva composed
- this hymn which is the most divine. (37)
- suragurumabhipUjya svarga\-moxaika\-hetuM
- paThati yadi manushhyaH prAJNjalirnAnya\-chetAH |
- vrajati shiva\-samIpaM kinnaraiH stUyamAnaH
- stavanamidamamoghaM pushhpadantapraNItam.h || 38||
- If an aspirant for heaven and liberation, worships Shiva,the teacher of
- gods, at first and then reads this unfailing hymn, composed by
- Pushhpadanta, with folded hands and single-mindedness, he attains Shiva's
- abode, being praised by `kinnaras'(a group of semi-gods known for their
- singing talent). (38)
- AsamAptamidaM stotraM puNyaM gandharva\-bhAshhitam.h |
- anaupamyaM manohAri sarvamIshvaravarNanam.h || 39||
- Here ends this meritorious,charming and incomparable hymn, uttered by the
- Gandharva, all in description of the great master. (39)
- ityeshhA vA{N^}mayI pUjA shrImachchhaN^kara\-pAdayoH |
- arpitA tena deveshaH prIyatAM me sadaashivaH || 40||
- Thus, this worship in the form of words, is dedicated at the feet of Shri
- Shankara; may the ever-auspicious lord of the gods be
- pleased with this. (40)
- tava tattvaM na jAnAmi kIdR^isho.asi maheshvara |
- yAdR^isho.asi mahAdeva tAdR^ishAya namo namaH || 41||
- I do not know the truth of your nature and how you are. O, great God! My
- Salutations are to that nature of yours of which you really are. (41)
- ekakAlaM dvikAlaM vA trikAlaM yaH paThennaraH |
- sarvapApa\-vinirmuktaH shiva loke mahIyate || 42||
- Whoever reads this once, twice or thrice (in a day) revels in the domain of
- Shiva, bereft of all sins. (42)
- shrI pushhpadanta\-mukha\-paN^kaja\-nirgatena
- stotreNa kilbishha\-hareNa hara\-priyeNa |
- kaNThasthitena paThitena samaahitena
- suprINito bhavati bhUtapatirmaheshaH || 43||
- This hymn which is dear to Shiva, has emerged out of the lotus-like mouth
- of Pushhpadanta and is capable of removing all sins. May the lord of all
- beings become greatly pleased with anyone who has learnt this by heart
- and/or reads or recalls this with single-mindedness! (43)
- || iti shrI pushhpadanta virachitaM shivamahimnaH
- stotraM samAptam.h ||
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