Shiva Mahimna Stotram Lyrics with Meaning & Audio

About this stotra

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, etc. 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 Paramahamsa, a great saint of the nineteenth century, would go into samadhi just by reciting a few verses from this hymn. May its recitation be beneficial to you as well!

Shiva Mahimna Stotram lyrics and meaning

॥ १ ॥♪ CHANTING NOW

Verse 1

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)

Word by word

महिम्नः (mahimnaḥ): of greatness
पारं (pāraṃ): limit
ते (te): your
परमविदुषः (paramaviduṣaḥ): of the supreme wise (parama:supreme | viduṣaḥ:of the wise)
यत् (yat): which
असदृशी (asadṛśī): inadequate
स्तुतिः (stutiḥ): praise
ब्रह्मादीनाम् (brahmādīnām): of Brahma and others (brahma:Brahma | ādīnām:and others)
अपि (api): even
तत् (tat): that
अवसन्नाः (avasannāḥ): unable
त्वयि (tvayi): in you
गिरः (giraḥ): words
अथ (atha): then
अवाच्यः (avācyaḥ): ineffable
सर्वः (sarvaḥ): all
स्वमतिपरिणामावधि (svamatipariṇāmāvadhi): to the extent of one's intellect (sva:one's own | mati:intellect | pariṇāma:extent | avadhi:limit)
गृणन् (gṛṇan): praising
मम (mama): my
अपि (api): also
एषः (eṣaḥ): this
स्तोत्रे (stotre): in the hymn
हर (hara): O Hara (Shiva)
निरपवादः (nirapavādaḥ): blameless
परिकरः (parikaraḥ): support

॥ २ ॥♪ CHANTING NOW

Verse 2

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)

Word by word

अतीतः (atītaḥ): beyond
पंथानं (paṃthānam): path
तव (tava): your
च (ca): and
महिमा (mahimā): greatness
वाङ्मनसयोः (vāṅmanasayoḥ): of speech and mind (vāk:speech | manasayoḥ:of mind)
अतद्व्यावृत्त्या (atadvyāvṛttyā): by negation (a:not | tad:that | vyāvṛttyā:by exclusion)
यं (yaṃ): whom
चकितम् (cakitam): astonished
अभिधत्ते (abhidhatte): describes
श्रुतिः (śrutiḥ): Vedas
अपि (api): also
स (sa): he
कस्य (kasya): whose
स्तोतव्यः (stotavyaḥ): to be praised
कतिविधगुणः (katividhaguṇaḥ): of how many qualities (kati:how many | vidha:types | guṇaḥ:qualities)
कस्य (kasya): whose
विषयः (viṣayaḥ): subject
पदे (pade): in the state
तु (tu): but
अर्वाचीने (arvācīne): in the present
पतति (patati): falls
न (na): not
मनः (manaḥ): mind
कस्य (kasya): whose
न (na): not
वचः (vacaḥ): speech

॥ ३ ॥♪ CHANTING NOW

Verse 3

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)

Word by word

मधुस्फीता (madhusphītā): sweet as honey (madhu:honey | sphītā:swollen, abundant)
वाचः (vācaḥ): speech
परमममृतं (paramamamṛtaṃ): highest nectar (parama:highest | amṛtaṃ:nectar)
निर्मितवतः (nirmitavataḥ): created by
तव (tava): your
ब्रह्मन् (brahman): O Brahman
किं (kiṃ): what
वाक् (vāk): speech
अपि (api): even
सुरगुरोः (suraguroḥ): of the guru of gods (sura:gods | guroḥ:of the guru)
विस्मयपदम् (vismayapadam): cause of wonder (vismaya:wonder | padam:cause)
मम (mama): my
तु (tu): but
एतां (etāṃ): this
वाणीं (vāṇīṃ): speech
गुणकथनपुण्येन (guṇakathanapuṇyena): by virtue of praising qualities (guṇa:qualities | kathana:praising | puṇyena:by virtue of)
भवतः (bhavataḥ): of you
पुनामी (punāmī): purify
इति (iti): thus
अर्थे (arthe): for the purpose
अस्मिन् (asmin): in this
पुरमथन (puramathana): destroyer of cities (pura:cities | mathana:destroyer)
बुद्धिः (buddhiḥ): intellect
व्यवसिता (vyavasitā): determined

॥ ४ ॥♪ CHANTING NOW

Verse 4

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)

Word by word

तवैश्वर्यं (tavaiśvaryaṃ): your greatness (tava:your | aiśvaryaṃ:greatness)
यत् (yat): which
तत् (tat): that
जगत् (jagat): universe
उदय (udaya): creation
रक्षा (rakṣā): maintenance
प्रलय (pralaya): destruction
कृत् (kṛt): cause
त्रयीवस्तु (trayīvastu): supported by three Vedas (trayī:three Vedas | vastu:supported by)
व्यस्तं (vyastaṃ): distributed
तिस्रुषु (tisruṣu): in the three
गुण (guṇa): qualities
भिन्नासु (bhinnāsu): divided
तनुषु (tanuṣu): bodies
अभव्यानाम् (abhavyānām): of the unworthy
अस्मिन् (asmin): in this
वरद (varada): O, Giver of Boons
रमणीयाम् (ramaṇīyām): delightful
अरमणीं (aramaṇīṃ): undelightful
विहन्तुं (vihantuṃ): to destroy
व्याक्रोशीं (vyākrośīṃ): slander
विदधत (vidadhata): doing
इह (iha): here
एके (eke): some
जडधियः (jaḍadhiyaḥ): stupid persons (jaḍa:stupid | dhiyaḥ:persons)

॥ ५ ॥♪ CHANTING NOW

Verse 5

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)

Word by word

किम् (kim): what
ईहः (īhaḥ): effort
किम् (kim): what
कायः (kāyaḥ): body
स (sa): he
खलु (khalu): indeed
किम् (kim): what
उपायः (upāyaḥ): means
त्रिभुवनम् (tribhuvanam): three worlds (tri:three | bhuvanam:worlds)
किम् (kim): what
आधारः (ādhāraḥ): basis
धाता (dhātā): creator
सृजति (sṛjati): creates
किम् (kim): what
उपादान (upādāna): resources
इति (iti): thus
च (ca): and
अतर्क्य (atarkya): incomprehensible
ऐश्वर्ये (aiśvarye): in majesty
त्वयि (tvayi): in you
अनवसर (anavasara): without opportunity
दुःस्थः (duḥsthaḥ): disturbed
हतधियः (hatadhiyaḥ): of confused mind
कुतर्कः (kutarkaḥ): false argument
अयम् (ayam): this
कांश्चित् (kāṃścit): some
मुखरयति (mukharayati): makes vocal
मोहाय (mohāya): for delusion
जगतः (jagataḥ): of the world

॥ ६ ॥♪ CHANTING NOW

Verse 6

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)

Word by word

अजन्मानः (ajanmānaḥ): unborn
लोकाः (lokāḥ): worlds
किम् (kim): whether
अवयववन्तः (avayavavantaḥ): having parts (avayava:parts | vantaḥ:having)
अपि (api): also
जगताम् (jagatām): of the worlds
अधिष्ठातारम् (adhiṣṭhātāram): ruler
किम् (kim): whether
भवविधिः (bhavavidhiḥ): creation process (bhava:existence | vidhiḥ:process)
अनादृत्य (anādṛtya): disregarding
भवति (bhavati): becomes
अनीशः (anīśaḥ): powerless
वा (vā): or
कुर्यात् (kuryāt): would do
भुवनजनने (bhuvanajanane): in world creation (bhuvana:world | janane:creation)
कः (kaḥ): who
परिकरः (parikaraḥ): means
यतः (yataḥ): from which
मन्दाः (mandāḥ): fools
त्वाम् (tvām): you
प्रति (prati): towards
अमरवर (amaravara): best of the gods (amara:immortal | vara:best)
संशेरते (saṃśerate): doubt
इमे (ime): these

॥ ७ ॥♪ CHANTING NOW

Verse 7

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)

Word by word

त्रयी (trayī): threefold
साङ्ख्यम् (sāṅkhyam): Sankhya philosophy
योगः (yogaḥ): Yoga
पशुपतिमतम् (paśupatimataṃ): Pashupata doctrine (paśupati:Lord of creatures | matam:doctrine)
वैष्णवम् (vaiṣṇavam): Vaishnava doctrine
इति (iti): thus
प्रभिन्ने (prabhinne): divided
प्रस्थाने (prasthāne): in paths
परम् (param): supreme
इदम् (idam): this
अदः (adaḥ): that
पथ्यम् (pathyam): suitable
इति (iti): thus
च (ca): and
रुचीनाम् (rucīnām): of tastes
वैचित्र्यात् (vaicitryāt): due to variety
ऋजुकुटिल (ṛjukuṭila): straight and crooked (ṛju:straight | kuṭila:crooked)
नानापथजुषाम् (nānāpathajuṣām): of various path followers (nānā:various | patha:path | juṣām:followers)
नृणाम् (nṛṇām): of people
एकः (ekaḥ): one
गम्यः (gamyaḥ): destination
त्वम् (tvam): you
असि (asi): are
पयसाम् (payasām): of waters
अर्णवः (arṇavaḥ): ocean
इव (iva): like

॥ ८ ॥♪ CHANTING NOW

Verse 8

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)

Word by word

महोक्षः (mahokṣaḥ): the bull
खट्वाङ्गं (khaṭvāṅgaṃ): parts of a cot
परशु (paraśu): chisel
अजिनं (ajinaṃ): elephant-skin
भस्म (bhasma): ashes
फणिनः (phaṇinaḥ): of the serpent
कपालं (kapālaṃ): the skull
च (ca): and
इति (iti): thus
यत् (yat): which
तव (tava): your
वरद (varada): Giver of the Boons
तन्त्र (tantra): articles
उपकरणम् (upakaraṇam): household
सुराः (surāḥ): gods
ताम् (tām): that
ताम् (tām): that
ऋद्धिं (ṛddhiṃ): riches
दधति (dadhati): get
तु (tu): but
भवत् (bhavat): your
भू (bhū): earth
प्रणिहितां (praṇihitāṃ): by movement
न (na): not
हि (hi): indeed
स्वात्मारामं (svātmārāmaṃ): absorbed in his soul (sva:own | ātma:soul | ārāmaṃ:absorbed)
विषय (viṣaya): worldly things
मृगतृष्णा (mṛgatṛṣṇā): false desires
भ्रमयति (bhramayati): mislead

॥ ९ ॥♪ CHANTING NOW

Verse 9

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)

Word by word

ध्रुवं (dhruvam): eternal
कश्चित् (kaścit): some
सर्वं (sarvam): all
सकलम् (sakalam): entire
अपरः (aparaḥ): another
तु (tu): but
अध्रुवम् (adhruvam): temporary
इदं (idaṃ): this
परः (paraḥ): another
ध्रौव्ये (dhrauvye): eternal
अध्रौव्ये (adhrauvye): temporary
जगति (jagati): in the world
गदति (gadati): speaks
व्यस्तविषये (vyastaviṣaye): in contradictory subjects (vyasta:contradictory | viṣaye:in subjects)
समस्ते (samaste): in all
अपि (api): even
एतस्मिन् (etasmin): in this
पुरमथन (puramathana): Destroyer of Cities (pura:cities | mathana:destroyer)
तैः (taiḥ): by them
विस्मित (vismita): astonished
इव (iva): as if
स्तुवन् (stuvan): praising
जिह्रेमि (jihremi): I am ashamed
त्वां (tvāṃ): you
न (na): not
खलु (khalu): indeed
ननु (nanu): certainly
धृष्टा (dhṛṣṭā): bold
मुखरता (mukharatā): loquacity

॥ १० ॥♪ CHANTING NOW

Verse 10

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)

Word by word

तवैश्वर्यं (tavaiśvaryam): your greatness (tava:your | aiśvaryam:greatness)
यत्नात् (yatnāt): by effort
यदुपरि (yadupari): above which (yat:which | upari:above)
विरिञ्चिः (viriñciḥ): Brahma
हरिः (hariḥ): Vishnu
अधः (adhaḥ): below
परिच्छेतुं (paricchetuṃ): to measure
यातौ (yātau): went
अनिल (anila): wind
अनल (anala): fire
स्कन्धवपुषः (skandhavapuṣaḥ): having a body like a column (skandha:column | vapuṣaḥ:of body)
ततः (tataḥ): then
भक्तिश्रद्धा-भरगुरु-गृणद्भ्यां (bhaktiśraddhā-bharaguru-gṛṇadbhyām): by those filled with devotion and faith (bhakti:devotion | śraddhā:faith | bhara:filled with | guru:heavy | gṛṇadbhyām:by those praising)
गिरिश (giriśa): O mountain-dweller
यत् (yat): which
स्वयं (svayam): yourself
तस्थे (tasthe): stood
ताभ्यां (tābhyām): by them
तव (tava): your
किमनुवृत्तिः (kimanuvṛttiḥ): does not following (kim:does not | anuvṛttiḥ:following)
न (na): not
फलति (phalati): bear fruit

॥ ११ ॥♪ CHANTING NOW

Verse 11

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)

Word by word

अयत्नात् (ayatnāt): effortlessly
आसाद्य (āsādya): having achieved
त्रिभुवनम् (tribhuvanam): three worlds (tri:three | bhuvanam:worlds)
अवैरव्यतिकरम् (avairavyatikaram): enemyless (avaira:without enemies | vyatikaram:conflict)
दशास्यः (daśāsyaḥ): ten-headed (daśa:ten | āsyaḥ:headed)
यत् (yat): whose
बाहून् (bāhūn): arms
अभृत (abhṛta): bearing
रणकण्डू (raṇakaṇḍū): itch for battle (raṇa:battle | kaṇḍū:itch)
परवशान् (paravaśān): subdued
शिरःपद्मश्रेणी (śiraḥpadmaśreṇī): garland of lotus heads (śiraḥ:heads | padma:lotus | śreṇī:garland)
रचित (racita): made
चरणाम्भोरुह (caraṇāmbhoruha): lotus feet (caraṇa:feet | ambhoruha:lotus)
बलेः (baleḥ): strength
स्थिरायाः (sthirāyāḥ): steadfast
त्वद्भक्तेः (tvadbhakteḥ): your devotion (tvad:your | bhakteḥ:devotion)
त्रिपुरहर (tripurahara): destroyer of three cities (tri:three | pura:cities | hara:destroyer)
विस्फूर्जितम् (visphūrjitam): manifestation
इदम् (idam): this

॥ १२ ॥♪ CHANTING NOW

Verse 12

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)

Word by word

अमुष्य (amuṣya): of him
त्वत्सेवा-समधिगतसारं (tvatsevā-samadhigatasāraṃ): obtained essence through serving you (tvat:your | sevā:service | samadhigata:obtained | sāraṃ:essence)
भुजवनं (bhujavanaṃ): strength of arms (bhuja:arm | vanaṃ:forest/strength)
बलात् (balāt): by force
कैलासेऽपि (kailāse'pi): even at Kailasa (kailāse:at Kailasa | api:even)
त्वदधिवसतौ (tvadadhivasatau): at your dwelling (tvad:your | adhivasatau:dwelling)
विक्रमयतः (vikramayataḥ): of the one exerting
अलभ्यापातालेऽपि (alabhyāpātāle'pi): even in unreachable nether-world (alabhya:unreachable | pātāle:in nether-world | api:even)
अलसचलितांगुष्ठशिरसि (alasacalitāṃguṣṭhaśirasi): on the moved toe head (alasa:moved | calita:moved | aṅguṣṭha:toe | śirasi:on the head)
प्रतिष्ठा (pratiṣṭhā): established
त्वय्यासीद् (tvayyāsīd): was in you (tvayi:in you | āsīt:was)
ध्रुवम् (dhruvam): surely
उपचितो (upacito): accumulated
मुह्यति (muhyati): bewildered
खलः (khalaḥ): wicked person

॥ १३ ॥♪ CHANTING NOW

Verse 13

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)

Word by word

यदृद्धिं (yadṛddhiṃ): that prosperity
सुत्राम्णः (sutrāmṇaḥ): of Indra
वरद (varada): Oh boon-giver
परमोच्चैः (paramoccaiḥ): extremely high
अपि (api): even
सतीम् (satīm): existing
अधःचक्रे (adhaścakre): made lower
बाणः (bāṇaḥ): BaaNa
परिजनविधेयत्रिभुवनः (parijanavidheyatribhuvanaḥ): serving three worlds with attendants (parijana:attendants | vidheya:obedient | tribhuvanaḥ:three worlds)
न (na): not
तत् (tat): that
चित्रम् (citram): surprising
तस्मिन् (tasmin): in him
वरिवसितरि (varivasitari): dwelling
त्वच्चरणयोः (tvaccaraṇayoḥ): in your feet (tvat:your | caraṇayoḥ:feet)
न (na): not
कस्यापि (kasyāpi): of anyone
उन्नत्यै (unnatyai): for elevation
भवति (bhavati): becomes
शिरसः (śirasaḥ): of the head
त्वयि (tvayi): to you
अवनतिः (avanatiḥ): bowing

॥ १४ ॥♪ CHANTING NOW

Verse 14

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)

Word by word

अकाण्ड (akāṇḍa): uninterrupted
ब्रह्माण्ड (brahmāṇḍa): universe
क्षयचकित (kṣayacakita): fearful of destruction (kṣaya:destruction | cakita:fearful)
देवासुरकृपा (devāsurakṛpā): compassion for gods and demons (deva:gods | asura:demons | kṛpā:compassion)
विधेयस्य (vidheyasya): of the obedient
आसीत् (āsīt): was
यः (yaḥ): who
त्रिनयन (trinayana): three-eyed (tri:three | nayana:eye)
विषं (viṣaṃ): poison
संहृतवतः (saṃhṛtavataḥ): who consumed
स (sa): that
कल्माषः (kalmāṣaḥ): stain
कण्ठे (kaṇṭhe): in the throat
तव (tava): your
न (na): not
कुरुते (kurute): does
न (na): not
श्रियम् (śriyam): beauty
अहो (aho): indeed
विकारः (vikāraḥ): deformity
अपि (api): even
श्लाघ्यः (ślāghyaḥ): praiseworthy
भुवन (bhuvana): world
भय (bhaya): fear
भङ्ग (bhaṅga): removal
व्यसनिनः (vyasaninaḥ): engaged in

॥ १५ ॥♪ CHANTING NOW

Verse 15

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)

Word by word

असिद्धार्थाः (asiddhārthāḥ): unaccomplished
न (na): not
एव (eva): indeed
क्वचित् (kvacit): anywhere
अपि (api): even
सदेव-असुर-नरे (sadeva-asura-nare): with gods, demons, men (sadeva:with gods | asura:demons | nare:men)
निवर्तन्ते (nivartante): return
नित्यं (nityaṃ): always
जगति (jagati): in the world
जयिनः (jayinaḥ): victorious
यस्मिन् (yasmin): whose
विशिखाः (viśikhāḥ): arrows
सः (saḥ): he
पश्यन् (paśyan): seeing
ईश (īśa): O Lord
त्वाम् (tvām): you
इतर-सुर-साधारणम् (itara-sura-sādhāraṇam): ordinary among other gods (itara:other | sura:gods | sādhāraṇam:ordinary)
अभूत् (abhūt): became
स्मरः (smaraḥ): Cupid
स्मर्तव्य-आत्मा (smartavya-ātmā): remembered soul (smartavya:remembered | ātmā:soul)
न (na): not
हि (hi): indeed
वशिषु (vaśiṣu): among the controlled
पथ्यः (pathyaḥ): beneficial
परिभवः (paribhavaḥ): insult

॥ १६ ॥♪ CHANTING NOW

Verse 16

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)

Word by word

मही (mahī): earth
पादाघातात् (pādāghātāt): from the strike of feet (pāda:feet | āghātāt:from the strike)
व्रजति (vrajati): goes
सहसा (sahasā): suddenly
संशयपदं (saṃśayapadaṃ): state of doubt (saṃśaya:doubt | padam:state)
पदं (padam): state
विष्णोः (viṣṇoḥ): of Vishnu
भ्राम्यद् (bhrāmyad): whirling
भुज-परिघ-रुग्ण-ग्रह-गणम् (bhuja-parigha-rugṇa-graha-gaṇam): group of planets struck by arms (bhuja:arms | parigha:mace-like | rugṇa:struck | graha:planets | gaṇam:group)
मुहुः (muhuḥ): repeatedly
द्यौः (dyauḥ): heaven
दौस्थ्यं (dausthyaṃ): misery
याति (yāti): goes
अनिभृत-जटा-ताडित-तटा (anibhṛta-jaṭā-tāḍita-taṭā): banks struck by matted locks (anibhṛta:agitated | jaṭā:matted locks | tāḍita:struck | taṭā:banks)
जगद्रक्षायै (jagadrakṣāyai): for protecting the world (jagat:world | rakṣāyai:for protecting)
त्वं (tvaṃ): you
नटसि (naṭasi): dance
ननु (nanu): indeed
वामैव (vāmaiva): strangely
विभुता (vibhutā): glorious act

॥ १७ ॥♪ CHANTING NOW

Verse 17

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)

Word by word

वियद्व्यापी (viyadvyāpī): pervading the sky (viyat:sky | vyāpī:pervading)
तारा-गण-गुणित-फेनोद्गम-रुचिः (tārā-gaṇa-guṇita-phenodgama-ruciḥ): charm enhanced by star groups (tārā:stars | gaṇa:group | guṇita:enhanced | phena:foam | udgama:emergence | ruciḥ:charm)
प्रवाहः (pravāhaḥ): flow
वारां (vārāṃ): of waters
यः (yaḥ): which
पृषतलघुदृष्टः (pṛṣatalaghudṛṣṭaḥ): seen as a droplet (pṛṣata:droplet | laghu:small | dṛṣṭaḥ:seen)
शिरसि (śirasi): on the head
ते (te): your
जगद्द्वीपाकारं (jagaddvīpākāraṃ): world-island form (jagat:world | dvīpa:island | ākāraṃ:form)
जलधिवलयं (jaladhivalayaṃ): ocean circle (jaladhi:ocean | valayaṃ:circle)
तेन (tena): by that
कृतमिति (kṛtamiti): is made (kṛtam:made | iti:thus)
अनेनैवोन्नेयं (anenaivonneyaṃ): by this itself inferred (anena:by this | eva:itself | unneyam:inferred)
धृतमहिम (dhṛtamahima): bearing greatness (dhṛta:bearing | mahima:greatness)
दिव्यं (divyaṃ): divine
तव (tava): your
वपुः (vapuḥ): form

॥ १८ ॥♪ CHANTING NOW

Verse 18

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)

Word by word

रथः (rathaḥ): chariot
क्षोणी (kṣoṇī): earth
यन्ता (yantā): charioteer
शतधृतिः (śatadhṛtiḥ): Brahma
अगेन्द्रः (agendraḥ): Meru mountain
धनुः (dhanuḥ): bow
अथ (atha): then
रथाङ्गे (rathāṅge): parts of the chariot (ratha:chariot | aṅge:parts)
चन्द्रार्कौ (candrārkau): moon and sun (candra:moon | arka:sun)
रथ-चरण-पाणिः (ratha-caraṇa-pāṇiḥ): chariot-wheel holder (ratha:chariot | caraṇa:wheel | pāṇiḥ:holder)
शरः (śaraḥ): arrow
इति (iti): thus
दिधक्षोः (didhakṣoḥ): desiring to burn
ते (te): your
कः (kaḥ): what
अयम् (ayam): this
त्रिपुरतृणम् (tripuratṛṇam): three cities as grass (tripura:three cities | tṛṇam:grass)
आडम्बर (āḍambara): demonstrative show
विधिः (vidhiḥ): method
विधेयैः (vidheyaiḥ): by subordinates
क्रीडन्त्यः (krīḍantyaḥ): playing
न (na): not
खलु (khalu): indeed
परतन्त्राः (paratantrāḥ): dependent
प्रभुधियः (prabhudhiyaḥ): minds of the lord (prabhu:lord | dhiyaḥ:minds)

॥ १९ ॥♪ CHANTING NOW

Verse 19

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)

Word by word

हरिः (hariḥ): Vishnu
ते (te): your
साहस्रं (sāhasraṃ): thousand
कमल (kamala): lotuses
बलिम् (balim): offering
आधाय (ādhāya): having placed
पदयोः (padayoḥ): at the feet
यत् (yat): which
एकोने (ekone): one less
तस्मिन् (tasmin): in that
निजम् (nijam): own
उदहरन् (udaharan): uttering
नेत्रकमलम् (netrakamalam): eye as lotus (netra:eye | kamalam:lotus)
गतः (gataḥ): gone
भक्त्युद्रेकः (bhaktyudrekaḥ): intense devotion (bhakti:devotion | udrekaḥ:intensity)
परिणतिम् (pariṇatim): transformation
असौ (asau): this
चक्रवपुषः (cakravapuṣaḥ): form of a wheel (cakra:wheel | vapuṣaḥ:form of)
त्रयाणां (trayāṇāṃ): of the three
रक्षायै (rakṣāyai): for protection
त्रिपुरहर (tripurahara): destroyer of Tripura (tri:three | pura:cities | hara:destroyer)
जागर्ति (jāgarti): awakens
जगताम् (jagatām): of the worlds

॥ २० ॥♪ CHANTING NOW

Verse 20

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)

Word by word

क्रतौ (kratau): in the sacrifice
सुप्ते (supte): asleep
जाग्रत् (jāgrat): awake
त्वम् (tvam): you
असि (asi): are
फलयोगे (phalayoge): in the connection with results (phala:result | yoge:in the connection)
क्रतुमतां (kratumatām): of the sacrificers (kratu:sacrifice | matām:of those having)
क्व (kva): where
कर्म (karma): action
प्रध्वस्तं (pradhvastaṃ): destroyed
फलति (phalati): bears fruit
पुरुषाराधनमृते (puruṣārādhanamṛte): without worship of the Supreme (puruṣa:Supreme Person | ārādhana:worship | mṛte:without)
अतः (ataḥ): therefore
त्वां (tvāṃ): you
सम्प्रेक्ष्य (samprekṣya): seeing
क्रतुषु (kratuṣu): in sacrifices
फलदान-प्रतिभुवं (phaladāna-pratibhuvaṃ): guarantor of fruit-giving (phala:fruit | dāna:giving | pratibhuvaṃ:guarantor)
श्रुतौ (śrutau): in the Vedas
श्रद्धां (śraddhāṃ): faith
बध्वा (badhvā): having bound
दृढपरिकरः (dṛḍhaparikaraḥ): firmly engaged (dṛḍha:firm | parikaraḥ:engaged)
कर्मसु (karmasu): in actions
जनः (janaḥ): people

॥ २१ ॥♪ CHANTING NOW

Verse 21

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)

Word by word

क्रियादक्षः (kriyādakṣaḥ): skilled in rituals (kriyā:rituals | dakṣaḥ:skilled)
दक्षः (dakṣaḥ): Daksha
क्रतुपतिः (kratupatiḥ): lord of sacrifices (kratu:sacrifice | patiḥ:lord)
अधीशः (adhīśaḥ): supreme lord
तनुभृताम् (tanubhṛtām): of embodied beings (tanu:body | bhṛtām:of those who bear)
ऋषीणाम् (ṛṣīṇām): of sages
आर्त्विज्यं (ārtvijyaṃ): priesthood
शरणद (śaraṇada): O protector
सदस्याः (sadasyāḥ): participants
सुर-गणाः (sura-gaṇāḥ): groups of gods (sura:god | gaṇāḥ:groups)
क्रतुभ्रंशः (kratubhraṃśaḥ): sacrifice destruction (kratu:sacrifice | bhraṃśaḥ:destruction)
त्वत्तः (tvattaḥ): from you
क्रतुफल-विधान-व्यसनिनः (kratuphala-vidhāna-vyasaninaḥ): obsessed with sacrifice results (kratu:sacrifice | phala:result | vidhāna:arrangement | vyasaninaḥ:obsessed)
ध्रुवं (dhruvaṃ): certainly
कर्तुं (kartuṃ): to perform
श्रद्धा (śraddhā): faith
विधुरम् (vidhuram): lacking
अभिचाराय (abhicārāya): for counter-productive
हि (hi): indeed
मखाः (makhāḥ): sacrifices

॥ २२ ॥♪ CHANTING NOW

Verse 22

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)

Word by word

प्रजानाथं (prajānāthaṃ): Protector of beings (prajā:beings | nāthaṃ:protector)
नाथ (nātha): O Lord
प्रसभम् (prasabham): forcefully
अभिकं (abhikaṃ): towards
स्वां (svāṃ): own
दुहितरं (duhitaraṃ): daughter
गतं (gataṃ): went
रोहिद् (rohid): female deer
भूतां (bhūtāṃ): having become
रिरमयिषुम् (riramayiṣum): desiring to enjoy
ऋष्यस्य (ṛṣyasya): of a male deer
वपुषा (vapuṣā): with the form
धनुष्पाणेः (dhanuṣpāṇeḥ): with bow in hand (dhanuṣ:bow | pāṇeḥ:in hand)
यातं (yātaṃ): went
दिवम् (divam): to the sky
अपि (api): even
सपत्राकृतम् (sapatrākṛtam): made with wings (sa:with | patra:wings | ākṛtam:made)
अमुम् (amum): him
त्रसन्तं (trasantaṃ): frightened
ते (te): by you
अद्यापि (adyāpi): even today
त्यजति (tyajati): leaves
न (na): not
मृगव्याधरभसः (mṛgavyādharabhasaḥ): hunter's force (mṛga:deer | vyādha:hunter | rabhasaḥ:force)

॥ २३ ॥♪ CHANTING NOW

Verse 23

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)

Word by word

स्वलावण्याशंसा (svalāvaṇyāśaṃsā): desire for own beauty (sva:own | lāvaṇya:beauty | āśaṃsā:desire)
धृतधनुषम् (dhṛtadhanuṣam): holding the bow (dhṛta:holding | dhanuṣam:bow)
अह्नाय (ahnāya): to the day
तृणवत् (tṛṇavat): like grass
पुरः (puraḥ): before
प्लुष्टं (pluṣṭam): burnt
दृष्ट्वा (dṛṣṭvā): having seen
पुरमथन (puramathana): destroyer of cities (pura:cities | mathana:destroyer)
पुष्पायुधम् (puṣpāyudham): flower-weaponed (puṣpa:flower | āyudham:weapon)
अपि (api): even
यदि (yadi): if
स्त्रैणम् (straiṇam): womanly
देवी (devī): goddess
यमनिरत (yamanirata): engaged in control (yama:control | nirata:engaged)
देहार्ध (dehārdha): half of the body (deha:body | ardha:half)
घटनात् (ghaṭanāt): due to union
अवैति (avaiti): considers
त्वाम् (tvām): you
अद्धा (addhā): certainly
बत (bata): alas
वरद (varada): boon-giver
मुग्धा (mugdhā): deluded
युवतयः (yuvatayaḥ): young women

॥ २४ ॥♪ CHANTING NOW

Verse 24

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)

Word by word

श्मशानेषु (śmaśāneṣu): in the cremation grounds
आक्रीडा (ākrīḍā): play
स्मरहर (smarahara): destroyer of Cupid (smara:Cupid | hara:destroyer)
पिशाचाः (piśācāḥ): ghosts
सहचराः (sahacarāḥ): companions
चिता-भस्मालेपः (citā-bhasmālepaḥ): smeared with ashes (citā:funeral pyre | bhasma:ashes | ālepaḥ:smeared)
स्रगपि (sragapi): garland also (srag:garland | api:also)
नृकरोटी-परिकरः (nṛkaroṭī-parikaraḥ): adorned with skulls (nṛ:human | karoṭī:skull | parikaraḥ:adorned)
अमङ्गल्यम् (amaṅgalyam): inauspicious
शीलं (śīlaṃ): character
तव (tava): your
भवतु (bhavatu): let it be
नाम (nāma): indeed
एवम् (evam): thus
अखिलं (akhilaṃ): entirely
तथापि (tathāpi): nevertheless
स्मर्तॄणां (smartṝṇāṃ): of those who remember
वरद (varada): boon giver
परमं (paramaṃ): supreme
मङ्गलम् (maṅgalam): auspiciousness
असि (asi): you are

॥ २५ ॥♪ CHANTING NOW

Verse 25

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)

Word by word

मनः (manaḥ): mind
प्रत्यक् (pratyak): inward
चित्ते (citte): in the consciousness
सविधम् (savidham): together
अविधाय (avidhāya): without placing
आत्त (ātta): controlled
मरुतः (marutaḥ): breaths
प्रहृष्यद्रोमाणः (prahṛṣyadromāṇaḥ): with hair standing on end (prahṛṣyat:thrilled | romāṇaḥ:hair)
प्रमद-सलिलोत्सङ्गति-दृशः (pramada-salilotsaṅgati-dṛśaḥ): eyes filled with tears of joy (pramada:joy | salila:water | utsaṅgati:overflowing | dṛśaḥ:eyes)
यदालोक्य (yadālokya): having seen which
आह्लादं (āhlādam): bliss
ह्रद (hrada): lake
इव (iva): like
निमज्य (nimajya): immersed
अमृतमये (amṛtamaye): in nectar (amṛta:nectar | maye:in)
दधति (dadhati): hold
अन्तः (antaḥ): within
तत्त्वं (tattvam): truth
किमपि (kimapi): something
यमिनः (yaminaḥ): ascetics
तत् (tat): that
किल (kila): indeed
भवान् (bhavān): you

॥ २६ ॥♪ CHANTING NOW

Verse 26

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)

Word by word

त्वम् (tvam): you
अर्कः (arkaḥ): sun
त्वम् (tvam): you
सोमः (somaḥ): moon
त्वम् (tvam): you
असि (asi): are
पवनः (pavanaḥ): air
त्वम् (tvam): you
हुतवहः (hutavahaḥ): fire
त्वम् (tvam): you
आपः (āpaḥ): water
त्वम् (tvam): you
व्योम (vyoma): sky
त्वम् (tvam): you
धरणिः (dharaṇiḥ): earth
आत्मा (ātmā): self
त्वम् (tvam): you
इति (iti): thus
च (ca): and
परिच्छिन्नाम् (paricchinnām): limited
एवम् (evam): thus
त्वयि (tvayi): in you
परिणता (pariṇatā): transformed
बिभ्रति (bibhrati): bear
गिरं (giraṃ): words
न (na): not
विद्मः (vidmaḥ): know
तत्तत्त्वं (tattattvaṃ): that essence (tat:that | tattvaṃ:essence)
वयम् (vayam): we
इह (iha): here
तु (tu): but
यत् (yat): which
त्वम् (tvam): you
न (na): not
भवसि (bhavasi): are

॥ २७ ॥♪ CHANTING NOW

Verse 27

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)

Word by word

त्रयीं (trayīṃ): threefold
तिस्रः (tisraḥ): three
वृत्तिः (vṛttiḥ): states
त्रिभुवनम् (tribhuvanam): three worlds (tri:three | bhuvanam:worlds)
अथ (atha): and
त्रीन् (trīn): three
अपि (api): also
सुरान् (surān): gods
अकाराद्यैः (akārādyaiḥ): beginning with 'a' (akāra:'a' | ādyaiḥ:beginning with)
वर्णैः (varṇaiḥ): letters
त्रिभिः (tribhiḥ): by three
अभिदधत् (abhidadhat): expressing
तीर्णविकृति (tīrṇavikṛti): transcending change (tīrṇa:transcending | vikṛti:change)
तुरीयम् (turīyam): fourth state
ते (te): your
धाम (dhāma): abode
ध्वनिभिः (dhvanibhiḥ): by sounds
अवरुन्धान (avarundhāna): encompassing
मणुभिः (maṇubhiḥ): by atoms
समस्त-व्यस्तम् (samasta-vyastam): entire and distinct (samasta:entire | vyastam:distinct)
त्वाम् (tvām): you
शरणद (śaraṇada): grantor of refuge (śaraṇa:refuge | da:giver)
गृणाति (gṛṇāti): praises
ओम् (om): OM
इति (iti): thus
पदम् (padam): word

॥ २८ ॥♪ CHANTING NOW

Verse 28

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)

Word by word

भवः (bhavaḥ): Bhava
शर्वः (śarvaḥ): Sharva
रुद्रः (rudraḥ): Rudra
पशुपतिः (paśupatiḥ): Pashupati
अथ (atha): and
उग्रः (ugraḥ): Ugra
सहमहान् (sahamahān): Sahamahān
तथा (tathā): also
भीमेशानौ (bhīmeśānau): Bhima and Ishana (bhīma:Bhima | īśāna:Ishana)
इति (iti): thus
यद् (yad): which
अभिधानाष्टकम् (abhidhānāṣṭakam): eightfold names (abhidhāna:names | aṣṭakam:eightfold)
इदम् (idam): this
अमुष्मिन् (amuṣmin): in this
प्रत्येकं (pratyekaṃ): individually
प्रविचरति (pravicarati): discusses
देव (deva): O God
श्रुतिः (śrutiḥ): Vedas
अपि (api): also
प्रियाय (priyāya): dear
अस्मै (asmai): to this
धाम्ने (dhāmne): abode
प्रणिहित-नमस्यः (praṇihita-namasyaḥ): salutation offered (praṇihita:offered | namasyaḥ:salutation)
अस्मि (asmi): I am
भवते (bhavate): to you

॥ २९ ॥♪ CHANTING NOW

Verse 29

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)

Word by word

नमः (namaḥ): salutations
नेदिष्ठाय (nediṣṭhāya): to the nearest
प्रियदव (priyadava): forest-lover (priya:beloved | dava:forest)
दविष्ठाय (daviṣṭhāya): to the farthest
च (ca): and
नमः (namaḥ): salutations
नमः (namaḥ): salutations
क्षोदिष्ठाय (kṣodiṣṭhāya): to the minutest
स्मरहर (smarahara): destroyer of Cupid (smara:Cupid | hara:destroyer)
महिष्ठाय (mahiṣṭhāya): to the biggest
च (ca): and
नमः (namaḥ): salutations
नमो (namo): salutations
वर्षिष्ठाय (varṣiṣṭhāya): to the oldest
त्रिनयन (trinayana): three-eyed one (tri:three | nayana:eye)
यविष्ठाय (yaviṣṭhāya): to the youngest
च (ca): and
नमः (namaḥ): salutations
नमः (namaḥ): salutations
सर्वस्मै (sarvasmai): to everything
ते (te): to you
तदिदम् (tadidam): this
अतिसर्वाय (atisarvāya): beyond everything
च (ca): and
नमः (namaḥ): salutations

॥ ३० ॥♪ CHANTING NOW

Verse 30

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)

Word by word

बहुल-रजसे (bahula-rajase): abundant in rajas (bahula:abundant | rajase:in rajas)
विश्वोत्पत्तौ (viśvotpattau): in the creation of the world (viśva:world | utpattau:in creation)
भवाय (bhavāya): to Bhava
नमः (namaḥ): salutations
नमः (namaḥ): salutations
प्रबल-तमसे (prabala-tamase): strong in tamas (prabala:strong | tamase:in tamas)
तत् (tat): that
संहारे (saṃhāre): in destruction
हराय (harāya): to Hara
नमः (namaḥ): salutations
नमः (namaḥ): salutations
जन-सुखकृते (jana-sukhakṛte): for the happiness of people (jana:people | sukhakṛte:for happiness)
सत्त्वोद्रिक्तौ (sattvodriktau): in the abundance of sattva (sattva:sattva | udriktau:in abundance)
मृडाय (mṛḍāya): to Mṛḍa
नमः (namaḥ): salutations
नमः (namaḥ): salutations
प्रमहसि (pramahasi): in the supreme
पदे (pade): in the state
निस्त्रैगुण्ये (nistraiguṇye): beyond three qualities (nis:beyond | trai:three | guṇye:qualities)
शिवाय (śivāya): to Shiva
नमः (namaḥ): salutations
नमः (namaḥ): salutations

॥ ३१ ॥♪ CHANTING NOW

Verse 31

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)

Word by word

कृश (kṛśa): thin
परिणति (pariṇati): matured
चेतः (cetaḥ): mind
क्लेशवश्यम् (kleśavaśyam): subject to suffering (kleśa:suffering | vaśyam:subject to)
क्व (kva): where
च (ca): and
इदं (idaṃ): this
क्व (kva): where
च (ca): and
तव (tava): your
गुण (guṇa): qualities
सीमोल्लङ्घिनी (sīmollaṅghinī): transcending limits (sīmā:limit | ullaṅghinī:transcending)
शश्वदृद्धिः (śaśvadṛddhiḥ): ever-increasing prosperity (śaśvat:ever | ṛddhiḥ:prosperity)
इति (iti): thus
चकितम् (cakitam): fearful
अमन्दीकृत्य (amandīkṛtya): making not slow (amanda:not slow | kṛtya:making)
माम् (mām): me
भक्तिः (bhaktiḥ): devotion
आधात् (ādhāt): placed
वरद (varada): boon-giver
चरणयोः (caraṇayoḥ): at the feet
ते (te): your
वाक्य (vākya): words
पुष्पोपहारम् (puṣpopahāram): floral offering (puṣpa:flower | upahāram:offering)

॥ ३२ ॥♪ CHANTING NOW

Verse 32

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)

Word by word

असित (asita): dark
गिरि (giri): mountain
समं (samaṃ): equal to
स्यात् (syāt): may be
कज्जलं (kajjalaṃ): ink
सिन्धु (sindhu): ocean
पात्रे (pātre): in the pot
सुर (sura): divine
तरुवर (taruvara): best divine tree (taru:tree | vara:best)
शाखा (śākhā): branch
लेखनी (lekhanī): pen
पत्रम् (patram): paper
उर्वी (urvī): earth
लिखति (likhati): writes
यदि (yadi): if
गृहीत्वा (gṛhītvā): having taken
शारदा (śāradā): Saraswati
सर्वकालं (sarvakālaṃ): all the time (sarva:all | kālaṃ:time)
तदपि (tadapi): even then
तव (tava): your
गुणानाम् (guṇānām): qualities
ईश (īśa): O Lord
पारं (pāraṃ): limit
न (na): not
याति (yāti): reaches

॥ ३३ ॥♪ CHANTING NOW

Verse 33

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)

Word by word

असुर (asura): demon
सुर (sura): god
मुनीन्द्रैः (munīndraiḥ): by the great sages (muni:sage | indra:great)
अर्चितस्य (arcitasya): worshipped
इन्दु-मौलेः (indu-mauleḥ): of the moon-crested (indu:moon | mauli:crest)
ग्रथित-गुणमहिम्नः (grathita-guṇamahimnaḥ): of bound virtues and greatness (grathita:bound | guṇa:virtue | mahima:greatness)
निर्गुणस्य (nirguṇasya): of the attributeless
ईश्वरस्य (īśvarasya): of the lord
सकल-गण-वरिष्ठः (sakala-gaṇa-variṣṭhaḥ): best among all groups (sakala:all | gaṇa:groups | variṣṭha:best)
पुष्पदन्ताभिधानः (puṣpadantābhidhānaḥ): named Pushpadanta (puṣpadanta:Pushpadanta | abhidhāna:named)
रुचिरमलघुवृत्तैः (ruciramalaghuvṛttaiḥ): with charming, not short metres (rucira:charming | alaghu:not short | vṛttaiḥ:metres)
स्तोत्रम् (stotram): hymn
एतत् (etat): this
चकार (cakāra): composed

॥ ३४ ॥♪ CHANTING NOW

Verse 34

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)

Word by word

अहरहरनवद्यं (aharaharanavadyaṃ): daily faultless (ahara:daily | anavadyaṃ:faultless)
धूर्जटेः (dhūrjaṭeḥ): of Dhūrjaṭi (Shiva)
स्तोत्रमेतत् (stotrametat): this hymn (stotram:hymn | etat:this)
पठति (paṭhati): reads
परमभक्त्या (paramabhaktyā): with great devotion (parama:great | bhaktyā:with devotion)
शुद्ध-चित्तः (śuddha-cittaḥ): pure-minded (śuddha:pure | cittaḥ:mind)
पुमान् (pumān): man
यः (yaḥ): who
स (sa): he
भवति (bhavati): becomes
शिवलोके (śivaloke): in Shiva's domain (śiva:Shiva | loke:in the domain)
रुद्रतुल्यः (rudratulyaḥ): equal to Rudra (rudra:Rudra | tulyaḥ:equal to)
तथाऽत्र (tathā'tra): and here (tathā:and | atra:here)
प्रचुरतर-धनायुः (pracuratara-dhanāyuḥ): abundant wealth and life (pracuratara:abundant | dhana:wealth | āyuḥ:life)
पुत्रवान् (putravān): endowed with children
कीर्तिमांश्च (kīrtimāṃśca): and famous (kīrtimān:famous | ca:and)

॥ ३५ ॥♪ CHANTING NOW

Verse 35

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)

Word by word

महेशात् (maheśāt): than Mahesha
न (na): not
अपरो (aparo): higher
देवः (devaḥ): God
महिम्नः (mahimnaḥ): than greatness
न (na): not
अपरः (aparaḥ): better
स्तुतिः (stutiḥ): hymn
अघोरात् (aghorāt): than Aghora
न (na): not
अपरो (aparo): greater
मन्त्रः (mantraḥ): mantra
नास्ति (nāsti): there is not
तत्त्वम् (tattvam): truth
गुरोः (guroḥ): than teacher's
परम् (param): beyond

॥ ३६ ॥♪ CHANTING NOW

Verse 36

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)

Word by word

दीक्षा (dīkṣā): initiation
दानं (dānaṃ): charity
तपः (tapaḥ): penance
तीर्थं (tīrthaṃ): pilgrimage
ज्ञानं (jñānaṃ): spiritual knowledge
यागादिकाः (yāgādikāḥ): sacrifices and similar acts (yāga:sacrifice | ādikāḥ:and similar acts)
क्रियाः (kriyāḥ): acts
महिम्नस्तव (mahimnastava): of the hymn's greatness (mahimnaḥ:of greatness | stava:hymn)
पाठस्य (pāṭhasya): of the reading
कलां (kalāṃ): one-sixteenth
नार्हन्ति (nārhanti): do not yield
षोडशीम् (ṣoḍaśīm): sixteenth part

॥ ३७ ॥♪ CHANTING NOW

Verse 37

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)

Word by word

कुसुमदशन-नामा (kusumadaśana-nāmā): named Kusumadanta (kusuma:flower | daśana:tooth | nāmā:named)
सर्व-गन्धर्व-राजः (sarva-gandharva-rājaḥ): king of all Gandharvas (sarva:all | gandharva:Gandharvas | rājaḥ:king)
शशिधरवर-मौलेः (śaśidharavara-mauleḥ): of the best moon-crested (śaśidhara:moon-crested | vara:best | mauleḥ:of the head)
देवदेवस्य (devadevasya): of the Lord of lords (deva:lord | devasya:of the lord)
दासः (dāsaḥ): servant
स (sa): he
खलु (khalu): indeed
निज-महिम्नः (nija-mahimnaḥ): of his own glory (nija:own | mahimnaḥ:of glory)
भ्रष्टः (bhraṣṭaḥ): fallen
एव (eva): indeed
अस्य (asya): his
रोषात् (roṣāt): due to anger
स्तवनम् (stavanam): hymn
इदम् (idam): this
अकार्षीत् (akārṣīt): composed
दिव्य-दिव्यं (divya-divyaṃ): most divine (divya:divine | divyaṃ:most divine)
महिम्नः (mahimnaḥ): of glory

॥ ३८ ॥♪ CHANTING NOW

Verse 38

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)

Word by word

सुरगुरुमभिपूज्य (suragurumabhipūjya): worshipping the teacher of gods (sura:gods | gurum:teacher | abhipūjya:worshipping)
स्वर्ग-मोक्षैक-हेतुं (svarga-mokṣaika-hetuṃ): cause of heaven and liberation (svarga:heaven | mokṣa:liberation | eka:one | hetuṃ:cause)
पठति (paṭhati): reads
यदि (yadi): if
मनुष्यः (manuṣyaḥ): a person
प्राञ्जलिः (prāñjaliḥ): with folded hands
न (na): not
अन्य-चेताः (anya-cetāḥ): with single-mindedness (anya:other | cetāḥ:mind)
व्रजति (vrajati): goes
शिव-समीपं (śiva-samīpaṃ): near Shiva (śiva:Shiva | samīpaṃ:near)
किन्नरैः (kinnaraiḥ): by kinnaras
स्तूयमानः (stūyamānaḥ): being praised
स्तवनमिदममोघं (stavanamidamamoghaṃ): this unfailing hymn (stavanam:hymn | idam:this | amoghaṃ:unfailing)
पुष्पदन्तप्रणीतम् (puṣpadantapraṇītam): composed by Pushpadanta (puṣpadanta:Pushpadanta | praṇītam:composed)

॥ ३९ ॥♪ CHANTING NOW

Verse 39

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)

Word by word

आसमाप्तम् (āsamāptam): here ends
इदं (idaṃ): this
स्तोत्रं (stotraṃ): hymn
पुण्यं (puṇyaṃ): meritorious
गन्धर्व-भाषितम् (gandharva-bhāṣitam): uttered by the Gandharva (gandharva:Gandharva | bhāṣitam:uttered)
अनौपम्यम् (anaupamyam): incomparable
मनोहारि (manohāri): charming
सर्वम् (sarvam): all
ईश्वरवर्णनम् (īśvaravarṇanam): description of the great master (īśvara:great master | varṇanam:description)

॥ ४० ॥♪ CHANTING NOW

Verse 40

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)

Word by word

इति (iti): thus
एषा (eṣā): this
वाङ्मयी (vāṅmayī): in the form of words (vāk:speech | mayī:consisting of)
पूजा (pūjā): worship
श्रीमच्छङ्कर-पादयोः (śrīmacchaṅkara-pādayoḥ): at the feet of Shri Shankara (śrīmat:venerable | śaṅkara:Shankara | pādayoḥ:at the feet)
अर्पिता (arpitā): dedicated
तेन (tena): by this
देवेशः (deveśaḥ): lord of the gods (deva:god | īśaḥ:lord)
प्रीयतां (prīyatām): be pleased
मे (me): my
सदाशिवः (sadāśivaḥ): ever-auspicious (sadā:always | śivaḥ:auspicious)

॥ ४१ ॥♪ CHANTING NOW

Verse 41

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)

Word by word

तव (tava): your
तत्त्वं (tattvaṃ): truth
न (na): not
जानामि (jānāmi): I know
कीदृशः (kīdṛśaḥ): what kind
असि (asi): you are
महेश्वर (maheśvara): great God (mahā:great | īśvara:God)
यादृशः (yādṛśaḥ): as you are
असि (asi): you are
महादेव (mahādeva): great God (mahā:great | deva:God)
तादृशाय (tādṛśāya): to that nature
नमः (namaḥ): salutations
नमः (namaḥ): salutations

॥ ४२ ॥♪ CHANTING NOW

Verse 42

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)

Word by word

एककालं (ekakālaṃ): once (eka:one | kālaṃ:time)
द्विकालं (dvikālaṃ): twice (dvi:two | kālaṃ:time)
वा (vā): or
त्रिकालं (trikālaṃ): thrice (tri:three | kālaṃ:time)
यः (yaḥ): who
पठेन्नरः (paṭhennaraḥ): a man reads (paṭhet:reads | naraḥ:man)
सर्वपाप-विनिर्मुक्तः (sarvapāpa-vinirmuktaḥ): freed from all sins (sarva:all | pāpa:sins | vinirmuktaḥ:freed from)
शिव (śiva): Shiva
लोके (loke): in the world
महीयते (mahīyate): is honored

॥ ४३ ॥♪ CHANTING NOW

Verse 43

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)

Word by word

श्री (śrī): auspicious
पुष्पदन्त-मुख-पङ्कज-निर्गतेन (puṣpadanta-mukha-paṅkaja-nirgaten): emerged from Pushpadanta's lotus-like mouth (puṣpadanta:Pushpadanta | mukha:mouth | paṅkaja:lotus | nirgaten:emerged from)
स्तोत्रेण (stotreṇa): by the hymn
किल्बिष-हरेण (kilbiṣa-hareṇa): remover of sins (kilbiṣa:sins | hareṇa:remover)
हर-प्रियेण (hara-priyeṇa): dear to Hara (hara:Hara (Shiva) | priyeṇa:dear to)
कण्ठस्थितेन (kaṇṭhasthitena): held in the throat
पठितेन (paṭhitena): recited
समाहितेन (samāhitena): with concentration
सुप्रीणितो (suprīṇito): greatly pleased
भवति (bhavati): becomes
भूतपतिः (bhūtapatiḥ): lord of beings
महेशः (maheśaḥ): Mahesha (Shiva)
इति (iti): thus
श्री (śrī): auspicious
पुष्पदन्त (puṣpadanta): Pushpadanta
विरचितं (viracitaṃ): composed
शिवमहिम्नः (śivamahimnaḥ): of Shiva's greatness (śiva:Shiva | mahimnaḥ:greatness)
स्तोत्रं (stotraṃ): hymn
समाप्तम् (samāptam): completed

Shiva Mahimna Stotram

Shiva Mahimna Stotram lyrics and meaning

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Verse 25

Verse 26

Verse 27

Verse 28

Verse 29

Verse 30

Verse 31

Verse 32

Verse 33

Verse 34

Verse 35

Verse 36

Verse 37

Verse 38

Verse 39

Verse 40

Verse 41

Verse 42

Verse 43

Keep listening with a free account