Shiva Mahimna Stotram
शिवमहिम्नः स्तोत्रम्
Sanskrit
महिम्नः पारं ते परमविदुषो यद्यसदृशी स्तुतिर्ब्रह्मादीनामपि तदवसन्नास्त्वयि गिरः । अथावाच्यः सर्वः स्वमतिपरिणामावधि गृणन् ममाप्येष स्तोत्रे हर निरपवादः परिकरः ॥ १ ॥
Transliteration
mahimnaḥ pāraṃ te paramaviduṣo yadyasadṛśī stutir brahmādīnām api tadavasannās tvayi giraḥ | athāvācyaḥ sarvaḥ svamatipariṇāmāvadhi gṛṇan mamāpyeṣa stotre hara nirapavādaḥ parikaraḥ || 1 ||
Translation
O Hara! If a praise unequal to the farthest limit of your glory, composed by one who does not fully know that glory even to the extent that it is known by Brahma and the other gods, nevertheless falls short of you, then let it be so - since everyone speaks only to the limit of their own understanding, let this effort of mine to praise you also be blameless.
Deep Meaning
Lord, the praise of you offered by a person of limited understanding cannot match your greatness. If the praise of Brahma and the other gods also falls short of you, then no one can describe your glory fully. Yet every person praises according to the measure of his own intellect, and so my effort too should not be blamed.
Sanskrit
अतीतः पन्थानं तव च महिमा वाङ्मनसयोरतद्व्यावृत्त्या यं चकितमभिधत्ते श्रुतिरपि । स कस्य स्तोतव्यः कतिविधगुणः कस्य विषयः पदे त्वर्वाचीने पतति न मनः कस्य न वचः ॥ २ ॥
Transliteration
atītaḥ panthānaṃ tava ca mahimā vāṅmanasayor atadvyāvṛttyā yaṃ cakitam abhidhatte śrutir api | sa kasya stotavyaḥ katividhaguṇaḥ kasya viṣayaḥ pade tv arvācīne patati na manaḥ kasya na vacaḥ || 2 ||
Translation
Your glory has gone beyond the path of speech and mind, so that even the Veda, struck with wonder, speaks of it only by negation - "not this." Of whom, then, could such a one be a fit object of praise, of how many kinds are his qualities, whose domain is he - yet whose mind does not fall toward his nearer form, and whose speech does not turn there?
Deep Meaning
Your greatness lies beyond the reach of speech and mind. The Vedas themselves, struck with wonder, describe you by the method of 'neti, neti' (not this, not this). Then what can any one praise? Yet the mind of everyone is drawn to describe your beautiful form, and so every speech is set to work on your praise.
Sanskrit
मधुस्फीता वाचः परमममृतं निर्मितवतस्तव ब्रह्मन् किं वागपि सुरगुरोर्विस्मयपदम् । मम त्वेतां वाणीं गुणकथनपुण्येन भवतः पुनामीत्यर्थेऽस्मिन् पुरमथन बुद्धिर्व्यवसिता ॥ ३ ॥
Transliteration
madhusphītā vācaḥ paramam amṛtaṃ nirmitavataḥ tava brahman kiṃ vāg api suraguror vismayapadam | mama tv etāṃ vāṇīṃ guṇakathanapuṇyena bhavataḥ punāmīty arthe 'smin puramathana buddhir vyavasitā || 3 ||
Translation
O Brahman! Can even the speech of the teacher of the gods - he who fashioned the supreme nectar of honey-swollen Vedic utterance - become a source of wonder to you? Yet, O destroyer of Pura, my intellect is resolved on this one purpose: to purify this very speech of mine through the merit of singing your qualities.
Deep Meaning
Even the speech of Brahma, who composed the Vedas, the sweetest and most excellent nectar, cannot fully reveal your qualities. Still, my intellect, purified by the merit of praising your virtues, is ready to make my impure speech sacred by speaking your praise. My purpose is not to please you with skill in praise.
Sanskrit
तवैश्वर्यं यत्तज्जगदुदयरक्षाप्रलयकृत् त्रयीवस्तुव्यस्तं तिसृषु गुणभिन्नासु तनुषु । अभव्यानामस्मिन् वरद रमणीयामरमणीं विहन्तुं व्याक्रोशीं विदधत इहैके जडधियः ॥ ४ ॥
Transliteration
tavaiśvaryaṃ yat tad jagadudayarakṣāpralayakṛt trayīvastu vyastaṃ tisṛṣu guṇabhinnāsu tanuṣu | abhavyānām asmin varada ramaṇīyām aramaṇīṃ vihantuṃ vyākrośīṃ vidadhata ihaike jaḍadhiyaḥ || 4 ||
Translation
O boon-giver! That sovereignty of yours - which creates, sustains and destroys the universe, the substance of the triple Veda distributed among the three bodies differentiated by the three gunas - to refute it, some dull-witted, unfortunate ones here raise a discordant outcry, charming to the foolish yet in truth unlovely.
Deep Meaning
Your power, which creates, sustains and dissolves the world, is described by the three Vedas and divided among the three forms of Brahma, Vishnu and Mahesh. Some foolish and unfortunate people raise idle and worthless arguments to deny this, which seem pleasing to the worldly but are harmful and unseemly.
Sanskrit
किमीहः किं कायः स खलु किमुपायस्त्रिभुवनं किमाधारो धाता सृजति किमुपादान इति च । अतक्र्यैश्वर्ये त्वय्यनवसरदुःस्थो हतधियः कुतर्कोऽयं कांश्चिन्मुखरयति मोहाय जगतः ॥ ५ ॥
Transliteration
kim īhaḥ kiṃ kāyaḥ sa khalu kim upāyas tribhuvanaṃ kim ādhāro dhātā sṛjati kim upādāna iti ca | atarkyaiśvarye tvayy anavasaraduḥstho hatadhiyaḥ kutarko 'yaṃ kāṃścin mukharayati mohāya jagataḥ || 5 ||
Translation
What is his effort, what his form, what indeed his means, by what support does the Creator fashion the three worlds, and from what material cause - such idle sophistry, finding no true occasion against you whose sovereignty is beyond all reasoning, only makes certain dull-witted ones talkative, to the confusion of the world.
Deep Meaning
Such people ask: what is the Creator's action, what is his form, what are his means, what is the material cause of the world? Such arguments are baseless and useless against your inconceivable power, which lies beyond all reasoning. Yet they confuse ordinary people and make foolish men talkative.
Sanskrit
अजन्मानो लोकाः किमवयववन्तोऽपि जगतामधिष्ठातारं किं भवविधिरनादृत्य भवति । अनीशो वा कुर्याद् भुवनजनने कः परिकरो यतो मन्दास्त्वां प्रत्यमरवर संशेरत इमे ॥ ६ ॥
Transliteration
ajanmāno lokāḥ kim avayavavanto 'pi jagatām adhiṣṭhātāraṃ kiṃ bhavavidhir anādṛtya bhavati | anīśo vā kuryād bhuvanajanane kaḥ parikaro yato mandās tvāṃ praty amaravara śaṃśerate ime || 6 ||
Translation
O best of the immortals! Are these worlds, possessed as they are of form, unborn even so? Can the process of becoming occur without regard for a presiding lord over the worlds? Or what resource could a lordless being have to bring the worlds into being? - and yet, because of this, these dull ones still harbour doubt toward you.
Deep Meaning
O God, the worlds are not without birth, even though they have parts; can creation, sustenance and dissolution be possible without a ruler? Can an ordinary living being, without the Lord, be the ruler? If a weak soul were the doer, what means would it have to create the fourteen worlds? Because these doubters raise such doubts even though your existence is established, they are truly unfortunate.
Sanskrit
त्रयी सांख्यं योगः पशुपतिमतं वैष्णवमिति रुचीनां वैचित्र्यादृजुकुटिलनानापथजुषां प्रभिन्ने प्रस्थाने परमिदमदः पथ्यमिति च । नृणामेको गम्यस्त्वमसि पयसामर्णव इव ॥ ७ ॥
Transliteration
trayī sāṃkhyaṃ yogaḥ paśupatimataṃ vaiṣṇavam iti ruchīnāṃ vaicitryād ṛjukuṭilanānāpathajuṣāṃ prabhinne prasthāne param idam adaḥ pathyam iti ca | nṛṇām eko gamyas tvam asi payasām arṇava iva || 7 ||
Translation
The triple Veda, Sankhya, Yoga, the Pashupata doctrine, the Vaishnava doctrine - owing to the diversity of taste among those who follow many paths, straight or winding, each declaring "this one is the true way" within their own divergent schools - you alone are the one goal reachable by all people, as the ocean is the one goal of all waters.
Deep Meaning
Some say the Vedas, the Sankhya, the Yoga, the Pashupata and the Vaishnava doctrines are each the best, each beneficial. Because people's tastes differ, they follow many paths, straight and crooked. Yet for all seekers the one goal is you, just as all rivers, flowing by straight and winding courses, reach the same ocean.
Sanskrit
महोक्षः खट्वाङ्गं परशुरजिनं भस्म फणिनः कपालं चेतीयत्तव वरद तन्त्रोपकरणम् । सुरास्तां तामृद्धिं दधति च भवद्भ्रूप्रणिहितां न हि स्वात्मारामं विषयमृगतृष्णा भ्रमयति ॥ ८ ॥
Transliteration
mahokṣaḥ khaṭvāṅgaṃ paraśur ajinaṃ bhasma phaṇinaḥ kapālaṃ cetīyat tava varada tantropakaraṇam | surās tāṃ tām ṛddhiṃ dadhati ca bhavadbhrūpraṇihitāṃ na hi svātmārāmaṃ viṣayamṛgatṛṣṇā bhramayati || 8 ||
Translation
An old bull, a club of bone, an axe, a hide, ashes, a serpent, a skull - just this much, O boon-giver, is your household's equipment; and yet the gods hold whatever prosperity they hold only as directed by your brow, for the mirage of sense-objects cannot delude one who delights in his own Self.
Deep Meaning
O Giver of boons, the bull, the bed-post, the axe, the deer-skin, the ash, the serpent and the skull are all the equipment of your household and your means of sustenance. Yet the gods like Indra have gained their splendour only by your glance of grace. You own no object of enjoyment, because the mirage of sense desires cannot deceive one who delights in the Self.
Sanskrit
ध्रुवं कश्चित् सर्वं सकलमपरस्त्वध्रुवमिदं परो धौव्याधौव्ये जगति गदति व्यस्तविषये । समस्तेऽप्येतस्मिन् पुरमथन तैर्विस्मित इव स्तुवञ्जिह्रेमि त्वां न खलु ननु धृष्टा मुखरता ॥ ९ ॥
Transliteration
dhruvaṃ kaścit sarvaṃ sakalam aparas tv adhruvam idaṃ paro dhrauvyādhrauvye jagati gadati vyastaviṣaye | samaste 'py etasmin puramathana tair vismita iva stuvañjihremi tvāṃ na khalu nanu dhṛṣṭā mukharatā || 9 ||
Translation
Some say this whole universe is eternal, another says it is wholly non-eternal, yet another speaks of both eternality and non-eternality distributed within it - and I, as if astonished by all this, mark you out in praise even through these very doctrines, O destroyer of Pura; for talkativeness is, after all, always somewhat impudent - there is no shame to be found in it.
Deep Meaning
O Tripurari, one speaker calls the whole world eternal, another calls all of it transient, and a third says some parts are eternal and some transient. Amazed by all these views, I praise you in the same ways they do, and I am not ashamed, because a bold speaker is never embarrassed.
Sanskrit
तवैश्वर्यं यत्नाद् यदुपरि विरिञ्चो हरिरधः परिच्छेत्तुं यातावनलमनलस्कन्धवपुषः । ततो भक्तिश्रद्धाभरगुरुगृणद्भ्यां गिरिश यत् स्वयं तस्थे ताभ्यां तव किमनुवृत्तिर्न फलति ॥ १० ॥
Transliteration
tavaiśvaryaṃ yatnād yad upari viriñco harir adhaḥ paricchettuṃ yātāv analam analaskandhavapuṣaḥ | tato bhaktiśraddhābharagurugṛṇadbhyāṃ giriśa yat svayaṃ tasthe tābhyāṃ tava kim anuvṛttir na phalati || 10 ||
Translation
O Girisha! That radiant form of yours, with the trunk of fire, which Virinchi strove to find above and Hari below, to measure its limit - since those two then stood praising you, weighed down with the burden of faith and devotion, you yourself stood revealed to them. Does devotion to you ever fail to bear fruit?
Deep Meaning
O Girish, when your radiant form appeared like a pillar of fire, Brahma went upward and Vishnu downward to find its end, but both failed to reach it. Then with faith and devotion they bowed and praised you, and you appeared before them. Surely a service of praise offered with faith and devotion is never fruitless.
Sanskrit
त्रिभुवनमवैरव्यतिकरं अयत्नादापाद्य दशास्यो यद् बाहूनभृत रणकण्डूपरवशान् । शिरः पद्मश्रेणीरचितचरणाम्भोरुहबलेः स्थिरायास्त्वद्भक्तेस्त्रिपुरहर विस्फूर्जितमिदम् ॥ ११ ॥
Transliteration
tribhuvanam avairavyatikaraṃ ayatnād āpādya daśāsyo yad bāhūn abhṛta raṇakaṇḍūparavaśān | śiraḥ padmaśreṇīracitacaraṇāmbhoruhabaleḥ sthirāyās tvadbhakteḥ tripurahara visphūrjitam idam || 11 ||
Translation
That the ten-faced one, having effortlessly brought the three worlds to a state free of rivalry, yet still held arms overcome by an itch for battle, and so offered a row of his heads as lotuses in sacrifice at your lotus feet - this, O destroyer of Tripura, is simply the outward flashing of his firm devotion to you.
Deep Meaning
O Tripurari, Ravana, the ten-headed one, gained sovereignty over the three worlds without effort, yet his arms could not be sated with the itch to fight, because no equal opponent appeared. He offered his ten lotus heads at your feet. This is the effect of his unwavering devotion to you.
Sanskrit
अमुष्य त्वत्सेवासमधिगतसारं भुजवनं बलात् कैलासेऽपि त्वदधिवसतौ विक्रमयतः । अलभ्या पातालेऽप्यलसचलिताङ्गुष्ठशिरसि प्रतिष्ठा त्वय्यासीद् ध्रुवमुपचितो मुह्यति खलः ॥ १२ ॥
Transliteration
amuṣya tvatsevāsamadhigatasāraṃ bhujavanaṃ balāt kailāse 'pi tvadadhivasatau vikramayataḥ | alabhyā pātāle 'py alasacalitāṅguṣṭhaśirasi pratiṣṭhā tvayy āsīd dhruvam upacito muhyati khalaḥ || 12 ||
Translation
Of that Ravana, whose arm-strength had drawn its very essence from service to you, who even dared to test his might by force upon Kailasa, your own dwelling-place - his standing became unattainable even in the netherworld, the moment the mere idle motion of your toe-tip pressed down upon it. Surely the base, once prospering, fall into delusion.
Deep Meaning
O Tripurari, Ravana gained strength in his arms through your service. Proud, he tried to weigh his arm-strength by lifting Kailasa, your abode. But you pressed down the mountain slightly with the tip of your toe, and Ravana's standing was lost even in the nether world. It is common that a base person, having gained prosperity, falls into delusion and becomes ungrateful.
Sanskrit
यदृद्धिं सुत्राम्णो वरद परमोच्चैरपि सतीमधश्चक्रे बाणः परिजनविधेयस्त्रिभुवनः । न तच्चित्रं तस्मिन् वरिवसितरि त्वच्चरणयोर्न कस्याप्युन्नत्यै भवति शिरसस्त्वय्यवनतिः ॥ १३ ॥
Transliteration
yad ṛddhiṃ sutrāmṇo varada paramoccair api satīm adhaścakre bāṇaḥ parijanavidheyas tribhuvanaḥ | na tac citraṃ tasmin varivasitari tvaccaraṇayor na kasyāpy unnatyai bhavati śirasas tvayy avanatiḥ || 13 ||
Translation
That Banasura, who held the three worlds as his own retinue, made even Indra's utterly supreme prosperity bow low before his own - in that worshipper of your feet, O boon-giver, this is no wonder, for bowing one's head before you never fails to elevate anyone, in any respect.
Deep Meaning
O Giver of boons, Banasura, who made the three worlds his servants, humbled even Indra's great wealth. Yet this is no wonder for Banasura, who took refuge at your feet, because bowing before you brings every kind of advancement to whoever does it.
Sanskrit
अकाण्डब्रह्माण्डक्षयचकितदेवासुरकृपाविधेयस्यासीद्यस्त्रिनयनविषं संहृतवतः । स कल्माषः कण्ठे तव न कुरुते न श्रियमहो विकारोऽपि श्लाघ्यो भुवनभयभङ्गव्यसनिनः ॥ १४ ॥
Transliteration
akāṇḍabrahmāṇḍakṣayacakitadevāsurakṛpāvidheyasyāsīd yas trinayanaviṣaṃ saṃhṛtavataḥ | sa kalmāṣaḥ kaṇṭhe tava na kurute na śriyam aho vikāro 'pi ślāghyo bhuvanabhayabhaṅgavyasaninaḥ || 14 ||
Translation
O three-eyed one! That dark stain upon your throat, which came from your swallowing the poison out of compassion for the gods and demons terrified by the untimely destruction of the universe - does it not, in fact, lend you splendour? Even a blemish is praiseworthy in one devoted to dispelling the world's fear.
Deep Meaning
O Three-eyed Shankara, when the poison from the churning of the ocean spread and the gods and demons were terrified that the universe would be destroyed, you showed mercy and drank the poison. The dark blue mark on your throat does not diminish your beauty; it adds to it, because the marks of great beings who remove the fears of the world are themselves praiseworthy.
Sanskrit
असिद्धार्था नैव क्वचिदपि सदेवासुरनरे निवर्तन्ते नित्यं जगति जयिनो यस्य विशिखाः । स पश्यन्नीश त्वामितरसुरसाधारणमभूत् स्मरः स्मर्तव्यात्मा नहि वशिषु पथ्यः परिभवः ॥ १५ ॥
Transliteration
asiddhārthā naiva kvacid api sadevāsuranare nivartante nityaṃ jagati jayino yasya viśikhāḥ | sa paśyann īśa tvām itarasurasādhāraṇam abhūt smaraḥ smartavyātmā na hi vaśiṣu pathyaḥ paribhavaḥ || 15 ||
Translation
O Lord! That Kamadeva, whose ever-victorious arrows never once returned unfulfilled anywhere among gods, demons or men, came to regard you as no different from the other gods - and so became one whose very self was reduced to a mere memory; for disrespect toward the self-controlled never ends well.
Deep Meaning
O Jagadisha, the arrows of Kama, which always conquered the gods, demons and men and never returned unsuccessful, began to regard you as an ordinary opponent. Before your eyes Kama was reduced to a mere memory, ashes. Indeed, insulting the self-controlled does not bring welfare but ruin.
Sanskrit
मही पादाघाताद् व्रजति सहसा संशयपदं पदं विष्णोर्भ्राम्यद्भुजपरिघरुग्णग्रहगणम् । मुहुर्द्यौर्दोःस्थ्यं यात्यनिभृतजटाताडिततटा जगद्रक्षायै त्वं नटसि ननु वामैव विभुता ॥ १६ ॥
Transliteration
mahī pādāghātād vrajati sahasā saṃśayapadaṃ padaṃ viṣṇor bhrāmyadbhujaparigharugṇagrahagaṇam | muhur dyaḥsthyaṃ yāty anibhṛtajaṭātāḍitataṭā jagadrakṣāyai tvaṃ naṭasi nanu vāmaiva vibhutā || 16 ||
Translation
The earth suddenly falls into peril from the stamping of your feet; the cluster of planets is bruised by the bar of your whirling arms; heaven itself repeatedly suffers from the lashing of your loose, unbound matted locks at its edge - you dance only for the world's protection, yet your very majesty becomes, as it were, its own disturbance.
Deep Meaning
O Ishvara, when you dance the tandava, the earth suddenly falls into peril from the blows of your feet, the planets and stars are troubled by the whirl of your arms, and heaven is repeatedly distressed by the edges of your loosened matted locks. Though you dance to protect the world, your power still causes disturbance. The proper actions of the powerful can cause agitation.
Sanskrit
वियद्व्यापी तागगणगुणितफेनोद्गमरुचिः प्रवाहो वारां यः पृषतलघुदृष्टः शिरसि ते । जगद् द्वीपाकारं जलधिवलयं तेन कृतमित्यनेनैवोन्नेयं धृतमहिम दिव्यं तव वपुः ॥ १७ ॥
Transliteration
viyadvyāpī tāragaṇaguṇitaphenodgamaruciḥ pravāho vārāṃ yaḥ pṛṣatalaghudṛṣṭaḥ śirasi te | jagad dvīpākāraṃ jaladhivalayaṃ tena kṛtam ity anenaivonneyaṃ dhṛtamahima divyaṃ tava vapuḥ || 17 ||
Translation
That stream of waters, whose rising foam gleams like the multitude of stars spread across the sky, appeared upon your head looking no larger than a drop - and by that same drop, once fallen, the belt-like ocean made the world appear as an island; from this alone your divine, glory-bearing form may be inferred.
Deep Meaning
O Jagadisha, the flow of the Ganga, which spreads across the sky like a field of stars and whose foam glows like stars, appeared like a single drop on your head. When it fell, that drop made the ocean-girdled earth look like an island. From this it can be inferred that your divine body is the most excellent of all.
Sanskrit
रथः क्षोणी यन्ता शतधृतिरगेन्द्रो धनुरथो रथाङ्गे चन्द्रार्कौ रथचरणपाणिः शर इति । दिधक्षोस्ते कोऽयं त्रिपुरतृणमाडम्बरविधिविधेयैः क्रीडन्त्यो न खलु परतन्त्राः प्रभुधियः ॥ १८ ॥
Transliteration
rathaḥ kṣoṇī yantā śatadhṛtir agendro dhanur atho rathāṅge candrārkau rathacaraṇapāṇiḥ śara iti | didhakṣos te ko 'yaṃ tripuratṛṇamāḍambaravidhividheyaiḥ krīḍantyo na khalu paratantrāḥ prabhudhiyaḥ || 18 ||
Translation
The earth your chariot, Brahma its driver, the king of mountains your bow, the sun and moon the two wheels, Vishnu, lord of the discus, your very arrow - what, then, was the need for this whole display, in you who desired merely to burn Tripura like straw? Certainly the intellect of the Lord, playing with its own toys at will, is never dependent on anything.
Deep Meaning
O Parameshvara, you wished to burn the blade of grass that was the Tripura demon. You took the earth as your chariot, Brahma as the charioteer, Mount Meru as the bow, the sun and moon as the two wheels, and Vishnu as the arrow. What was the purpose of all this show? You could have burned it with a mere wish. A mind that plays freely with its toys is never dependent on anyone.
Sanskrit
हरिस्ते साहस्रं कमलबलिमाधाय पदयोर्यदेकोने तस्मिन् निजमुदहरन्नेत्रकमलम् । गतो भक्त्युद्रेकः परिणतिमसौ चक्रवपुषा त्रयाणां रक्षायै त्रिपुरहर जागर्ति जगताम् ॥ १९ ॥
Transliteration
haris te sāhasraṃ kamalabalim ādhāya padayor yad ekone tasmin nijam udaharan netrakamalam | gato bhaktyudrekaḥ pariṇatim asau cakravapuṣā trayāṇāṃ rakṣāyai tripurahara jāgarti jagatām || 19 ||
Translation
O destroyer of Tripura! That Hari, who having offered a thousand lotuses at your feet, plucked out his own lotus-eye when that offering fell one short - that very overflow of devotion, having taken the form of the discus, stays ever wakeful for the protection of the three worlds' peoples.
Deep Meaning
O Tripurari, Vishnu resolved to offer a thousand lotuses at your feet. When one lotus was short, he plucked his own lotus-eye and offered it. That peak of devotion became the Sudarshana disc, which stands ever watchful to protect the three worlds. Pleased with him, Shiva gave the disc to Vishnu, and it protects the universe through grace and punishment.
Sanskrit
क्रतौ सुप्ते जाग्रत्त्वमसि फलयोगे क्रतुमतां क्व कर्म प्रध्वस्तं फलति पुरुषाराधनमृते । अतस्त्वां सम्प्रेक्ष्य क्रतुषु फलदानप्रतिभुवं श्रुतौ श्रद्धां बद्ध्वा दृढपरिकरः कर्मसु जनः ॥ २० ॥
Transliteration
kratau supte jāgrat tvam asi phalayoge kratumatāṃ kva karma pradhvastaṃ phalati puruṣārādhanam ṛte | atas tvāṃ samprekṣya kratuṣu phaladānapratibhuvaṃ śrutau śraddhāṃ baddhvā dṛḍhaparikaraḥ karmasu janaḥ || 20 ||
Translation
When the rite lies dormant, you alone remain wakeful to grant its fruit to those who performed it - for where does a spent action bear fruit, apart from the worship of the Supreme Person? Seeing you thus as the surety for the fruits of rites, people bind their faith firmly to the Veda and remain resolute in ritual action.
Deep Meaning
O Tripurari, after the sacrifices end without giving their fruits, you are ready to give the fruits of sacrifice to those who perform them. Action, once done, is spent, and an insentient act cannot give fruit without the worship of the conscious Lord. Seeing you as the giver of sacrificial fruits, the virtuous trust the Vedic words and engage in sacrificial action.
Sanskrit
क्रियादक्षो दक्षः क्रतुपतिरधीशस्तनुभृतामृषीणामार्त्विज्यं शरणद सदस्याः सुरगणाः । क्रतुभ्रेषस्त्वत्तः क्रतुफलविधानव्यसनिनो ध्रुवं कर्तुः श्रद्धाविधुरमभिचाराय हि मखाः ॥ २१ ॥
Transliteration
kriyādakṣo dakṣaḥ kratupatir adhīśas tanubhṛtām ṛṣīṇām ārtvijyaṃ śaraṇada sadasyāḥ suragaṇāḥ | kratubhreṣas tvattaḥ kratuphalavidhānavyasanino dhruvaṃ kartuḥ śraddhāvidhuram abhicārāya hi makhāḥ || 21 ||
Translation
O giver of refuge! Daksha, skilled in ritual action, was lord of that sacrifice; sages served as its officiants; the host of gods were its assembly. Yet its ruin came from you, the one devoted to the distribution of sacrificial fruits - surely a rite performed without faith turns, for its own doer, to his undoing.
Deep Meaning
O Giver of refuge, Daksha, the lord of people skilled in action, became the sacrificer. The seers who know past, present and future were the priests, and the gods were the ordinary members. Yet the sacrifice was destroyed by you, who take delight in distributing its fruits. It is certain that sacrifices performed without faith prove fatal to the one who performs them. Daksha had performed the sacrifice without faith.
Sanskrit
प्रजानाथं नाथ प्रसभमभिकं स्वां दुहितरं गतं रोहिद्भूतां रिरमयिषुमृष्यस्य वपुषा । धनुष्पाणेर्यातं दिवमपि सपत्राकृतममुं त्रसन्तं तेऽद्यापि त्यजति न मृगव्याधरभसः ॥ २२ ॥
Transliteration
prajānāthaṃ nātha prasabham abhikaṃ svāṃ duhitaraṃ gataṃ rohidbhūtāṃ riramayiṣum ṛṣyasya vapuṣā | dhanuṣpāṇer yātaṃ divam api sapatrākṛtam amuṃ trasantaṃ te 'dyāpi tyajati na mṛgavyādharabhasaḥ || 22 ||
Translation
O Lord! That lord of creatures who, wishing by force to unite with his own daughter who had fled as a doe, pursued her in the form of a deer himself - upon him, bow in hand, even having reached heaven, your hunter's swiftness, taking an arrow's form, still has not let go, and he remains in fear of it to this day.
Deep Meaning
O Lord, the god Brahma was once overcome by desire and wished to force himself upon his own daughter. She fled in shame in the form of a doe, and Brahma pursued her in the form of a stag. You then took up your bow to punish him, like a hunter in pursuit of a deer, and shot an arrow. Even after reaching heaven, Brahma remains afraid of your arrow. It has not left him even today: Brahma became the constellation Mrigashira, and your arrow, becoming the constellation Ardra, still follows him. Both can be seen in the sky, one behind the other.
Sanskrit
स्वलावण्याशंसाधृतधनुषमह्माय तृणवत् पुरः प्लुष्टं दृष्ट्वा पुरमथन पुष्पायुधमपि । यदि स्त्रैणं देवी यमनिरतदेहार्धघटनादवैति त्वामद्धा बत वरद मुग्धा युवतयः ॥ २३ ॥
Transliteration
svalāvaṇyāśaṃsādhṛtadhanuṣamahmāya tṛṇavat puraḥ pluṣṭaṃ dṛṣṭvā puramathana puṣpāyudham api | yadi strīṇaṃ devī yamaniratadehārdhaghaṭanād avaiti tvām addhā bata varada mugdhā yuvatayaḥ || 23 ||
Translation
O boon-giver! If the goddess, right after seeing Kamadeva - bow raised - reduced in an instant to ashes like a straw before you, nevertheless takes you, simply because of granting half your body to one devoted to restraint, as truly fond of women - well, young women are naturally guileless.
Deep Meaning
O Tripurari, O one devoted to self-control and discipline, O Giver of boons, you conquer Shiva's beauty with your own; with this hope Kama raised his bow in hand. When you reduced him to ashes like a blade of grass in front of his eyes, if Devi (Parvati) thinks of you as a lover of women because you have made room for her in half your body, it is no wonder, because women are by nature ignorant.
Sanskrit
श्मशानेष्वाक्रीडा स्मरहर पिशाचाः सहचराश्चिताभस्मालेपः स्त्रगपि नृकरोटीपरिकरः । अमङ्गल्यं शीलं तव भवतु नामैवमखिलं तथापि स्मर्तॄणां वरद परमं मङ्गलमसि ॥ २४ ॥
Transliteration
śmaśāneṣv ākrīḍā smarahara piśācāḥ sahacarāś citābhasmālepaḥ sragapi nṛkaroṭīparikaraḥ | amaṅgalyaṃ śīlaṃ tava bhavatu nāmaivam akhilaṃ tathāpi smartṝṇāṃ varada paramaṃ maṅgalam asi || 24 ||
Translation
O destroyer of Kama! Cremation grounds are your playground, ghosts your companions, the ash of the pyre your unguent, even your garland a cluster of human skulls - let your whole nature be, as it appears, inauspicious; still, O boon-giver, to those who remember you, you are the very highest auspiciousness.
Deep Meaning
O Destroyer of Kama, O Giver of boons, you play in cremation grounds, ghosts and goblins are your companions, your bodily unguent is the ash of the funeral pyre, and your garland is made of human skulls. Though this inauspicious style seems ominous, you are supremely auspicious to those devotees who remember you.
Sanskrit
मनः प्रत्यक्चित्ते सविधमवधायात्तमरुतः प्रहृष्यद्रोमाणः प्रमदसलिलोत्सङ्गितदृशः । यदालोक्याह्लादं ह्रद इव निमज्यामृतमये दधत्यन्तस्तत्त्वं किमपि यमिनस्तत् किल भवान् ॥ २५ ॥
Transliteration
manaḥ pratyakcitte savidham avadhāyāttamarutaḥ prahṛṣyadromāṇaḥ pramadasalilotsaṅgitadṛśaḥ | yad ālokyāhlādaṃ hrada iva nimajyāmṛtamaye dadhatyantas tattvaṃ kimapi yaminas tat kila bhavān || 25 ||
Translation
Restraining the breath, fixing the mind close within the inward-turned heart, their hair standing on end with joy, their eyes brimming with tears of delight - the ascetics, beholding that nameless inner reality as if plunged into a lake of nectar, hold within them a bliss - and that reality is, indeed, none other than you.
Deep Meaning
O Lord, the yogis, disciplined by the scriptures, restrain the breath and empty the mind of all outward-turned thoughts, and inside the lotus of the heart they glimpse some wondrous reality, the supreme Brahman of pure consciousness. Their hair stands on end, tears of joy fill their eyes, and they seem to bathe in a sea of nectar and feel divine bliss. That formless, blissful Brahman is certainly you.
Sanskrit
त्वमर्कस्त्वं सोमस्त्वमसि पवनस्त्वं हुतवहस्त्वमापस्त्वं व्योम त्वमु धरणिरात्मा त्वमिति च । परिच्छिन्नामेवं त्वयि परिणता बिभ्रतु गिरं न विद्मस्तत्तत्त्वं वयमिह तु यत्त्वं न भवसि ॥ २६ ॥
Transliteration
tvam arkas tvaṃ somas tvam asi pavanas tvaṃ hutavahas tvam āpas tvaṃ vyoma tvam u dharaṇir ātmā tvam iti ca | paricchinnām evaṃ tvayi pariṇatā bibhratu giraṃ na vidmas tattattvaṃ vayam iha tu yat tvaṃ na bhavasi || 26 ||
Translation
"You are the sun, you are the moon, you are the wind, you are fire, you are water, you are the sky, you are the earth, you are the Self" - let the learned bear such limited speech, resolved upon you in this way; but we, for our part, know of no reality here that is not you.
Deep Meaning
O Lord, wise scholars have described you in limited terms: you are the sun, you are the moon, you are the wind, you are fire, you are water, you are space, you are the earth, you are the Self. Yet I see nothing in the world that is not truly you.
Sanskrit
त्रयीं तिस्रो वृत्तीस्त्रिभुवनमथो त्रीनपि सुरानकाराद्यैर्वर्णैस्त्रिभिरभिदधत् तीर्णविकृति । तुरीयं ते धाम ध्वनिभिरवरुन्धानमणुभिः समस्तं व्यस्तं त्वं शरणद गृणात्योमिति पदम् ॥ २७ ॥
Transliteration
trayīṃ tisro vṛttīs tribhuvanam atho trīn api surān akārādyair varṇais tribhir abhidhadhat tīrṇavikṛti | turīyaṃ te dhāma dhvanibhir avarundhānam aṇubhiḥ samastaṃ vyastaṃ tvaṃ śaraṇada gṛṇāty om iti padam || 27 ||
Translation
O giver of refuge! The syllable Om, free of all modification, expresses through its three letters A, U, M, separately, the triple Veda, the three states, the three worlds, and the three gods also; and as a single undivided whole it grasps, through its subtle resonances, your fourth, transcendent abode - thus the word Om proclaims you, both divided and whole.
Deep Meaning
O Giver of refuge, the word Om, separated into the sounds a, u and m, expresses you in the three Vedas, the three states of waking, dream and deep sleep, the three worlds, the three gods Brahma, Vishnu and Mahesh, the three bodies, and the three forms of the universe, the luminous and the knower. Through its fine sounds the Vedas describe your fourth state, the Turiya, which is beyond the three, without change and without parts. In this way Om describes your nature completely.
Sanskrit
भवः शर्वो रुद्रः पशुपतिरथोग्रः सहमहांस्तथा भीमेशानाविति यदभिधानाष्टकमिदम् । अमुष्मिन् प्रत्येकं प्रविचरति देव श्रुतिरपि प्रियायास्मै धाम्ने प्रविहितनमस्योऽस्मि भवते ॥ २८ ॥
Transliteration
bhavaḥ śarvo rudraḥ paśupatir athograḥ sahamahāṃs tathā bhīmeśānāv iti yad abhidhānāṣṭakam idam | amuṣmin pratyekaṃ pravicarati deva śrutir api priyāyāsmai dhāmne pravihitanamasyo 'smi bhavate || 28 ||
Translation
Bhava, Sharva, Rudra, Pashupati, Ugra, Mahat, Bhima and Ishana - this is your set of eight names; and in each of these, even the Veda moves abundantly. To you, this most dear abode, I offer my prostration.
Deep Meaning
O Mahadeva, your eight names are Bhava, Sharva, Rudra, Pashupati, Ugra, Mahadeva, Bhima and Ishana. The Vedic hymns and the Puranas both dwell fully on each of these eight names. Therefore I bow down completely to you, who are dear, manifest, and the refuge of the whole universe.
Sanskrit
नमो नेदिष्ठाय प्रियदव दविष्ठाय च नमो नमः क्षोदिष्ठाय स्मरहर महिष्ठाय च नमः । नमो वर्षिष्ठाय त्रिनयन यविष्ठाय च नमो नमः सर्वस्मै ते तदिदमिति शर्वाय च नमः ॥ २९ ॥
Transliteration
namo nediṣṭhāya priyadava daviṣṭhāya ca namo namaḥ kṣodiṣṭhāya smarahara mahiṣṭhāya ca namaḥ | namo varṣiṣṭhāya trinayana yaviṣṭhāya ca namo namaḥ sarvasmai te tad idam iti śarvāya ca namaḥ || 29 ||
Translation
Salutation to the nearest, and salutation too to the farthest; salutation to the subtlest, O destroyer of Kama, and to the greatest; salutation to the oldest, O three-eyed one, and to the youngest; salutation to you who are all this, salutation to Sharva.
Deep Meaning
O Lord, I bow to you as the nearest, the one who loves solitary forest sport, and I bow to you as the farthest. O Destroyer of Kama, I bow to you as the smallest and as the greatest.
Sanskrit
बहुलरजसे विश्वोत्पत्तौ भवाय नमो नमः प्रबलतमसे तत्संहारे हराय नमो नमः । जनसुखकृते सत्त्वोद्रिक्तौ मृडाय नमो नमः प्रमहसि पदे निस्त्रैगुण्ये शिवाय नमो नमः ॥ ३० ॥
Transliteration
bahularajase viśvotpattau bhavāya namo namaḥ prabalatamase tatsaṃhāre harāya namo namaḥ | janasukhakṛte sattvodriktau mṣḍāya namo namaḥ pramahasi pade nistraiguṇye śivāya namo namaḥ || 30 ||
Translation
Salutation again and again to Bhava, who in the abundance of rajas brings forth the universe; salutation again and again to Hara, who in the dominance of tamas destroys it; salutation again and again to Mrida, who in the excess of sattva brings happiness to beings; salutation again and again to Shiva, in the state beyond the three gunas, self-radiant, free of duality.
Deep Meaning
O Three-eyed Lord, I bow to you as the oldest and as the youngest. I bow to you as all things, and to you as beyond the reach of the senses and of the mind, as the basis of all. I bow to you as the Creator, who in the great mass of Rajas creates the world. I bow to you as Hara, who in the great mass of Tamas destroys it. I bow to you as Vishnu, who in the Sattva guna protects all beings. I bow to you as Shiva, the auspicious non-dual one beyond the three gunas, who gives liberation.
Sanskrit
कृशपरिणति चेतः क्लेशवश्यं क्व चेदं क्व च तव गुणसीमोल्लङ्घिनी शश्वदृद्धिः । इति चकितमन्दीकृत्य मां भक्तिराधाद् वरद चरणयोस्ते वाक्यपुष्पोपहारम् ॥ ३१ ॥
Transliteration
kṛśapariṇati cetaḥ kleśavaśyaṃ kva cedaṃ kva ca tava guṇasīmollaṅghinī śaśvadṛddhiḥ | iti cakitam amandīkṛtya māṃ bhaktir ādhād varada caraṇayoste vākyapuṣpopahāram || 31 ||
Translation
Where is this feeble, affliction-bound mind of mine, and where is your ever-abiding glory that forever exceeds every limit of qualities! Thus startled, yet roused by devotion, I am made to offer at your feet, O boon-giver, this gift of flowers in the form of words.
Deep Meaning
O Giver of boons, my mind is bound by afflictions, and your greatness, which surpasses the limits of all qualities, is eternal. How can they be compared? Driven by that fear, your devotion to your feet urged me to offer you flowers of words, a handful of praise made from the collection of my words.
Sanskrit
असितगिरिसमं स्यात् कज्जलं सिन्धुपात्रे सुरतरुवरशाखा लेखनी पत्रमुर्वी । लिखति यदि गृहीत्वा शारदा सर्वकालं तदपि तव गुणानामीश पारं न याति ॥ ३२ ॥
Transliteration
asitagirisamaṃ syāt kajjalaṃ sindhupātre surataruvaraśākhā lekhanī patram urvī | likhati yadi gṛhītvā śāradā sarvakālaṃ tad api tava guṇānām īśa pāraṃ na yāti || 32 ||
Translation
O Lord! Were there ink as dark as a black mountain, the ocean as its vessel, a branch of the finest wish-tree as its pen, and the earth as paper, and were Sharada herself to write with these for all time - even then she would not reach the limit of your qualities.
Deep Meaning
O Lord, even if the mountain of black ink were the ink, the ocean the inkpot, the branch of the wish-granting tree the pen, and the earth the paper, and even if Saraswati herself wrote your qualities forever with these, she could never reach their end.
Sanskrit
असुरसुरमुनीन्द्रैरर्चितस्येन्दुमौलेर्ग्रथितगुणमहिम्नो निर्गुणस्येश्वरस्य । सकलगणवरिष्ठः पुष्पदन्ताभिधानो रुचिरमलघुवृत्तैः स्तोत्रमेतच्चकार ॥ ३३ ॥
Transliteration
asurasuramunīndrair arcitasyendumauler grathitaguṇamahimno nirguṇasyeśvarasya | sakalagaṇavariṣṭhaḥ puṣpadantābhidhāno ruciram alaghuvṛttaiḥ stotram etac cakāra || 33 ||
Translation
Of Ishvara, the moon-crested one, worshipped by the foremost of demons, gods and sages, whose glory of qualities is woven together though he himself is beyond all qualities - Pushpadanta, foremost among all his attendants, composed this charming hymn in grand, weighty metres.
Deep Meaning
Thus Pushpadanta, the best of Shiva's attendants among the Gandharvas, composed this beautiful hymn in fine metres to praise Chandrashekhar, the Lord of the gods, who is worshipped by demon lords, sages and kings, filled with all qualities, and yet beyond all qualities.
Sanskrit
अहरहरनवद्यं धूर्जटेः स्तोत्रमेतत् पठति परमभक्त्या शुद्धचित्तः पुमान् यः । स भवति शिवलोके रुद्रतुल्यस्तथात्र प्रचुरतरधनायुः पुत्रवान् कीर्तिमांश्च ॥ ३४ ॥
Transliteration
aharahar anavadyaṃ dhūrjaṭeḥ stotram etat paṭhati paramabhaktyā śuddhacittaḥ pumān yaḥ | sa bhavati śivaloke rudratulyas tathātra pracurataradhanāyuḥ putravān kīrtimāṃś ca || 34 ||
Translation
Whoever, day after day, with a pure heart and the highest devotion, recites this flawless hymn of Dhurjati, becomes, in this world, possessed of abundant wealth, long life, sons and fame, and attains Shivaloka, equal there to Rudra himself.
Deep Meaning
A person who recites this flawless hymn of Dhurjati every day with supreme devotion and a pure heart becomes like Rudra in Shivaloka, and in this world he gains abundant wealth, a long life, sons and fame.
Sanskrit
महेशान्नापरो देवो महिम्नो नापरा स्तुतिः । अघोरान्नापरो मन्त्रो नास्ति तत्त्वं गुरोः परम् ॥ ३५ ॥
Transliteration
maheśān nāparo devo mahimno nāparā stutiḥ | aghorān nāparo mantro nāsti tattvaṃ guroḥ param || 35 ||
Translation
There is no god higher than Mahesha, no hymn of praise higher than this Mahimna; no mantra higher than the Aghora mantra, no reality higher than the Guru.
Deep Meaning
No god is greater than Mahesha, and no hymn is greater than this Mahimna hymn. No mantra is greater than the Aghora mantra, and no truth is higher than the Guru.
Sanskrit
दीक्षा दानं तपस्तीर्थं ज्ञानं यागादिकाः क्रियाः । महिम्नः स्तवपाठस्य कलां नार्हन्ति षोडशीम् ॥ ३६ ॥
Transliteration
dīkṣā dānaṃ tapas tīrthaṃ jñānaṃ yāgādikāḥ kriyāḥ | mahimnaḥ stavapāṭhasya kalāṃ nārhanti ṣoḍaśīm || 36 ||
Translation
Initiation, charity, austerity, pilgrimage, knowledge, sacrifice and other such rites are not worth even a sixteenth part of the recitation of this hymn of glory.
Deep Meaning
Initiation, giving, austerity, pilgrimage, knowledge and sacrificial rites together do not equal even a sixteenth part of the recitation of this Mahimna hymn.
Sanskrit
कुसुमदशननामा सर्वगन्धर्वराजः शिशुशशिधरमौलेर्देवदेवस्य दासः । स खलु निजमहिम्नो भ्रष्ट एवास्य रोषात् स्तवनमिदमकार्षीद् दिव्यदिव्यं महिम्नः ॥ ३७ ॥
Transliteration
kusumadaśananāmā sarvagandharvarājaḥ śiśuśaśidharamaulerdevadevasya dāsaḥ | sa khalu nijamahimno bhraṣṭa evāsya roṣāt stavanam idam akārṣīd divyadivyaṃ mahimnaḥ || 37 ||
Translation
Pushpadanta by name, king of all the Gandharvas, a servant of the god of gods who bears the young crescent moon upon his head - having, through this god's wrath, fallen from his own glory, he composed this most divine hymn of glory.
Deep Meaning
Pushpadanta, the king of all the Gandharvas, was a servant of the god of gods who wears the young moon on his head. Out of anger he fell from his own glory, and in that state he composed this praise of Shiva.
Sanskrit
सुरवरमुनिपूज्यं स्वर्गमोक्षैकहेतुं पठति यदि मनुष्यः प्राञ्जलिर्नान्यचेताः । व्रजति शिवसमीपं किन्नरैः स्तूयमानः स्तवनमिदममोघं पुष्पदन्तप्रणीतम् ॥ ३८ ॥
Transliteration
suravaramunipūjyaṃ svargamokṣaikahetuṃ paṭhati yadi manuṣyaḥ prāñjalir nānyacetāḥ | vrajati śivasamīpaṃ kinnaraiḥ stūyamānaḥ stavanam idam amoghaṃ puṣpadantapraṇītam || 38 ||
Translation
If a person, hands joined, mind fixed on nothing else, recites this unfailing hymn composed by Pushpadanta - worshipped by the foremost gods and sages, the sole cause of heaven and liberation - he goes into the presence of Shiva himself, praised along the way by the Kinnaras.
Deep Meaning
If a person recites this hymn, honoured by the best of gods and sages and the sole cause of heaven and liberation, with folded hands and devotion, he is praised by the Kinnaras and reaches the presence of Shiva in Shivaloka. The hymn is unfailing and certainly gives its fruit.
Sanskrit
आसमाप्तमिदं स्तोत्रं पुण्यं गन्धर्वभाषितम् । अनौपम्यं मनोहारि शिवमीश्वरवर्णनम् ॥ ३९ ॥
Transliteration
āsamāptam idaṃ stotraṃ puṇyaṃ gandharvabhāṣitam | anaupamyaṃ manohāri śivam īśvaravarṇanam || 39 ||
Translation
This hymn, complete from beginning to end, is sacred, spoken in the Gandharva tongue, incomparable, enchanting, auspicious - a description of the Lord.
Deep Meaning
This entire hymn composed by Pushpadanta, from beginning to end, is holy, unmatched, charming and auspicious. It describes the Lord Shiva.
Sanskrit
इत्येषा वाङ्मयी पूजा श्रीमच्छङ्करपादयोः । अर्पिता तेन देवेशः प्रीयतां मे सदाशिवः ॥ ४० ॥
Transliteration
ity eṣā vāṅmayī pūjā śrīmacchaṃkarapādayoḥ | arpitā tena deveśaḥ prīyatāṃ me sadāśivaḥ || 40 ||
Translation
Thus has this worship, made of words, been offered at the glorious feet of Shankara; by it, may Sadashiva, Lord of the gods, be pleased with me.
Deep Meaning
Pushpadanta offered this worship of Shiva in words at the feet of the glorious Shankara, and I too have offered it through recitation. May the eternal Sadashiva be pleased with us through it.
Sanskrit
तव तत्त्वं न जानामि कीदृशोऽसि महेश्वर । यादृशोऽसि महादेव तादृशाय नमो नमः ॥ ४१ ॥
Transliteration
tava tattvaṃ na jānāmi kīdṛśo 'si maheśvara | yādṛśo 'si mahādeva tādṛśāya namo namaḥ || 41 ||
Translation
O Maheshwara! I do not know your true nature, what you are like. Whatever you may be, O Mahadeva, to that very form, salutation again and again.
Deep Meaning
O Maheshvara, I do not know your true nature, nor do I know what you are like. Whatever you are, to you, as you are, I bow again and again.
Sanskrit
एककालं द्विकालं वा त्रिकालं यः पठेन्नरः । सर्वपापविनिर्मुक्तः शिवलोके महीयते ॥ ४२ ॥
Transliteration
ekakālaṃ dvikālaṃ vā trikālaṃ yaḥ paṭhennaraḥ | sarvapāpavinirmuktaḥ śivaloke mahīyate || 42 ||
Translation
Whoever recites this once, twice, or three times a day, becomes freed from all sin and is exalted in Shivaloka.
Deep Meaning
Whoever recites this hymn once, twice or thrice a day is freed from all sins and dwells in Shivaloka. The hymn is a remedy for sin, dear to Hara, and whoever recites it with devotion and concentration pleases Mahesha, the lord of all beings.
Sanskrit
श्रीपुष्पदन्तमुखपङ्कजनिर्गतेन स्तोत्रेण किल्बिषहरेण हरप्रियेण । कण्ठस्थितेन पठितेन समाहितेन सुप्रीणितो भवति भूतपतिर्महेशः ॥ ४३ ॥
Transliteration
śrīpuṣpadantamukhapaṃkajanirgatena stotreṇa kilbiṣahareṇa harapriyeṇa | kaṇṭhasthitena paṭhitena samāhitena suprīṇito bhavati bhūtapatir maheśaḥ || 43 ||
Translation
By this hymn, risen from the lotus mouth of the glorious Pushpadanta, which removes sin and is dear to Hara - kept in memory, recited, and held with a concentrated mind - Mahesha, lord of all beings, becomes greatly pleased.
Deep Meaning
Whoever learns this hymn by heart and recites it with one-pointed mind pleases the great Mahesha, the lord of all beings. The hymn, which came from the lotus mouth of Pushpadanta, removes sin and is dear to Hara.