Shiva Mahimna
Stotram -2
Stanzas 8 to 21
महोक्षः खट्वाङ्गं परशुरजिनं भस्म फणिनः कपालं चेतीयत्तव वरद तन्त्रोपकरणम्।
सुरास्तां तामृद्धिं दधति तु भवद्भ्रप्रणिहितां न हि स्वात्मारामं विषयमृगतृष्णा भ्रमयति॥८॥
Mahokṣaḥ khaṭvāṅgaṁ paraśurajinaṁ bhasma phaṇinaḥ kapālaṁ cetīyattava varada
tantropakaraṇam|
Surāstāṁ tāmṛddhiṁ dadhati tu bhavadbhrapraṇihitāṁ na hi svātmārāmaṁ viṣayamṛgatṛṣṇā
bhramayati||8||
"A large (mahā) bull (ukṣaḥ), a staff
shaped like the foot of a bedstead --i.e. a staff with a skull at the
top-- (khaṭvāṅgam), a hatchet (paraśuḥ), the hairy skin of a
tiger (ajinam), ashes (bhasma), hooded cobras (phaṇinaḥ) and (ca) a
skull (kapālam... iti) --iti indicates inverted commas--"; only
those things (iyat) are Your (tava) main and
characteristic (tantra) implements (upakaraṇam), oh
Grantor (da) of boons (vara)! Still (tu), the
gods (surāḥ) take hold (dadhati) of various (tām
tām) "Ṛddhi(s)" --i.e. prosperity, wealth, success,
etc.-- (ṛddhim), (which are produced) by
Your (bhavat) (mere) concentrating (praṇihitām) on (the
space between) the eyebrows (bhra). Undoubtedly (hi), the
mirage (mṛgatṛṣṇā) of the objects (viṣaya) does
not (na) agitate (bhramayati) someone taking
pleasure (ārāmam) in his own (sva) Self (ātma)||8||
ध्रुवं कश्चित् सर्वं सकलमपरस्त्वध्रुवमिदं परो ध्रौव्याध्रौव्ये जगति गदति व्यस्तविषये।
समस्तेऽप्येतस्मिन् पुरमथन तैर्विस्मित इव स्तुवञ्जिह्रेमि त्वां न खलु ननु धृष्टा मुखरता॥९॥
Dhruvaṁ kaścit sarvaṁ sakalamaparastvadhruvamidaṁ paro dhrauvyādhrauvye jagati
gadati vyastaviṣaye|
Samaste'pyetasmin puramathana tairvismita iva stuvañjihremi tvāṁ na khalu nanu
dhṛṣṭā mukharatā||9||
Some (kaścid) (state that) everything (sarvam) is
eternal (dhruvam); however (tu), other(s) (aparaḥ) (say
that) all (sakalam) this (idam) is not
eternal (adhruvam). (In turn, even) other(s) (paraḥ) declare (gadati) in
respect to this world (jagati) consisting of
different (vyasta) objects and properties (viṣaye), that it is
both eternal (dhrauvya) and ephemeral --adhrauvya-- (adhrauvye).
Oh Destroyer (mathana) of the (three) cities (pura)!,
surprised (vismitaḥ), as it were (iva), at those (viewpoints) (taiḥ) regarding
all (samaste) this (Creation) (api etasmin), I am
not ashamed (jihremi... na) of
praising (stuvan) You (tvām)... (my) talkativeness (mukharatā) (is) audacious (dhṛṣṭā) indeed (khalu
nanu)!||9||
तवैश्वर्यं यत्नाद्यदुपरि विरिञ्चिर्हरिरधः परिच्छेत्तुं यातावनलमनलस्कन्धवपुषः।
ततो भक्तिश्रद्धाभरगुरुगृणद्भ्यां गिरिश यत्स्वयं तस्थे ताभ्यां तव किमनुवृत्तिर्न फलति॥१०॥
Tavaiśvaryaṁ yatnādyadupari viriñcirhariradhaḥ paricchetuṁ
yātāvanalamanalaskandhavapuṣaḥ|
Tato bhaktiśraddhābharagurugṛṇadbhyāṁ girīśa yatsvayaṁ tasthe tābhyāṁ tava
kimanuvṛttirna phalati||10||
Brahmā --the Creator-- (viriñciḥ) from
top (yad-upari) (and) Viṣṇu --the Preserver-- (hariḥ) from
the bottom (adhas) proceeded (yātau) with
effort (yatnāt) to define
accurately (paricchettum) Your (tava) Sovereignty or
Lordship (aiśvaryam) (when You took on) the
form (vapuṣaḥ) of a
fire (anala) column (skandha); (but) it was not
enough --i.e. they failed-- (analam). (Nevertheless,) afterward (tatas), (it
was only) when both of them praise (Śiva) (gṛṇadbhyām) exceedingly (guru) with (bhara) devotion (bhakti) and
faith (śraddhā), oh Girīśa --i.e. "Mountain-Lord", an epithet of
Śiva-- (giri-īśa), that (yad) He --Śiva--
presented (tasthe) His own (essential nature) (svayam) before
them both (tābhyām). What (kim) respectful act (anuvṛttiḥ) in
honor of You (tava) (like that one performed by Brahmā and Viṣṇu) is
not (ultimately) fruitful (na phalati)?||10||
अयत्नादापाद्य त्रिभुवनमवैरव्यतिकरं दशास्यो यद्बाहूनभृत रणकण्डूपरवशान्।
शिरःपद्मश्रेणीरचितचरणाम्भोरुहबलेः स्थिरायास्त्वद्भक्तेस्त्रिपुरहर विस्फूर्जितमिदम्॥११॥
Ayatnādāpādya tribhuvanamavairavyatikaraṁ daśāsyo yadbāhūnabhṛta raṇakaṇḍūparavaśān|
Śiraḥpadmaśreṇīracitacaraṇāmbhoruhabaleḥ sthirāyāstvadbhaktestripurahara
visphūrjitamidam||11||
Having eliminated all hostile penetration --i.e. all enemies
around-- from the three worlds --lit. "having
brought (āpādya) the
three (tri) worlds (bhuvanam) to a condition
without (a) any hostile (vaira) penetration (vyatikaram)"-- (āpādya
tribhuvanam avairavyatikaram) effortlessly (ayatnāt), the
ten-mouthed (demon) --"Rāvaṇa", the celebrated
hostile to Rāmacandra-- (daśa-āsyaḥ) had (abhṛta) his (yad) (twenty) arms (bāhūn) (still) ruled (paravaśān) by
the desire --lit. "itching"-- (kaṇḍū) of fighting (raṇa). (After
that,) oh Destroyer (hara) of the
three (tri) cities (pura)!, (Rāvaṇa) arranged (racita) the
row (śreṇī) formed from (his ten) head-lotus (śiras-padma) as
an offering --bali-- (baleḥ) before (Your) feet (caraṇa) which
are (as beautiful) as a lotus (ambhoruha). (He
did so,) because of (his) firm (sthirāyāḥ) devotion (bhakteḥ) to
You (tvat). This (act of surrender) (idam) occurred
all of a sudden (visphūrjitam)||11||
अमुष्य त्वत्सेवासमधिगतसारं भुजवनं बलात्कैलासेऽपि त्वदधिवसतौ विक्रमयतः।
अलभ्या पातालेऽप्यलसचलिताङ्गुष्ठशिरसि प्रतिष्ठा त्वय्यासीद्ध्रुवमुपचितो मुह्यति खलः॥१२॥
Amuṣya tvatsevāsamadhigatasāraṁ bhujavanaṁ balātkailāse'pi tvadadhivasatau
vikramayataḥ|
Alabhyā pātāle'pyalasacalitāṅguṣṭhaśirasi pratiṣṭhā tvayyāsīddhruvamupacito
muhyati khalaḥ||12||
(Nonetheless,) for that (very demon) (amuṣya) there
was not (alabhyā... āsīt) a resting place (pratiṣṭhā) even (api) in
the lowest hell --or else, "in the lower
region"-- (pātāle) when (You) idly (alasa) moved (calita) the
tip --śiras-- (śirasi) of Your --tava-- (tvayi) great
toe (aṅguṣṭha) (because he) also (api) marched (vikramayataḥ) against
Kailāsa (kailāse), Your (tvat) Abode
--adhivasati-- (adhivasatau), (and attempted to seize it) by
the power (balāt) of his (innumerable) arms (bhuja) resembling
a forest (vanam), whose strength (sāram) had been
obtained (samadhigatam) through service (sevā) of
You (tvat). Certainly (dhruvam), the mischievous man (khalaḥ) becomes
confused (muhyati) due to opulence (upacitaḥ)||12||
यदृद्धिं सुत्राम्णो वरद परमोच्चैरपि सतीमधश्चक्रे बाणः परिजनविधेयत्रिभुवनः।
न तच्चित्रं तस्मिन्वरिवसितरि त्वच्चरणयोर्न कस्या उन्नत्यै भवति शिरसस्त्वय्यवनतिः॥१३॥
Yadṛddhiṁ sutrāmṇo varada paramoccairapi satīmadhaścakre bāṇaḥ
parijanavidheyatribhuvanaḥ|
Na taccitraṁ tasminvarivasitari tvaccaraṇayorna kasyā unnatyai bhavati
śirasastvayyavanatiḥ||13||
Oh grantor (da) of boons (vara)!, as
for (yad) Bāṇa (bāṇaḥ), who had turned the
three (tri) worlds (bhuvanaḥ) into
docile (vidheya) servants (parijana), (he enjoyed) even (api) the
wealth (ṛddhim) of Sutrāman --an epithet of Indra, heaven's lord,
meaning "guarding or protecting well"-- (sutrāmṇaḥ), that
is (satīm) highly (uccais) excellent (parama), in the
lower (adhas) realm (over which he ruled as a king) (cakre).
It (tad) is not (na) strange (really) (citram), (because) that (demon
king) (tasmin) worshipped (varivasitari) Your (tvat) feet (caraṇayoḥ).
To what prosperity (kasyai unnatyai) (does) the act of
bowing down (avanatiḥ) (one's own) head (śirasaḥ) to
You (tvayi) not (na) conduce (bhavati)? --i.e. there
is no prosperity out of reach of someone bowing down his head to You--||13||
अकाण्डब्रह्माण्डक्षयचकितदेवासुरकृपाविधेयस्यासीद्यस्त्रिनयन विषं संहृतवतः।
स कल्माषः कण्ठे तव न कुरुते न श्रियमहो विकारोऽपि श्लाघ्यो भुवनभयभङ्गव्यसनिनः॥१४॥
Akāṇḍabrahmāṇḍakṣayacakitadevāsurakṛpāvidheyasyāsīdyastrinayana viṣaṁ saṁhṛtavataḥ|
Sa kalmāṣaḥ kaṇṭhe tava na kurute na śriyamaho vikāro'pi ślāghyo
bhuvanabhayabhaṅgavyasaninaḥ||14||
Oh three-eyed One (trinayana)!, that (saḥ) (blue) stain (kalmāṣaḥ) in
Your (tava) throat (kaṇṭhe), which (yaḥ) appeared (āsīt) because (You) retained (there) (saṁhṛtavataḥ) the
poison (known as Kālakūṭa) (viṣam) when
overcome (vidheyasya) by compassion (kṛpā) to
gods (deva) and demons (asura) who were
frightened (cakita) of the unexpected (akāṇḍa) destruction (kṣaya) of
the universe (brahmāṇḍa), certainly (na... na) embellishes (You) (kurute...śriyam).
Ah (aho)!, even (api) the (abovementioned) alteration
in the bodily condition (vikāraḥ) of that (Supreme Deity) who
is fond (vyasaninaḥ) to shatter (bhaṅga) the
fear (bhaya) in the world (bhuvana) is praiseworthy (ślāghyaḥ)||14||
Stanzas 15 to 21
असिद्धार्था नैव क्वचिदपि सदेवासुरनरे निवर्तन्ते नित्यं जगति जयिनो यस्य विशिखाः।
स पश्यन्नीश त्वामितरसुरसाधारणमभूत्स्मरः स्मर्तव्यात्मा न हि वशिषु पथ्यः परिभवः॥१५॥
Asiddhārthā naiva kvacidapi sadevāsuranare nivartante nityaṁ jagati jayino
yasya viśikhāḥ|
Sa paśyannīśa tvāmitarasurasādhāraṇamabhūtsmaraḥ smartavyātmā na hi vaśiṣu
pathyaḥ paribhavaḥ||15||
Oh Lord (īśa)!, he --Kāmadeva or the god of
love-- (saḥ) whose (yasya) arrows (viśikhāḥ) are
always (nityam) victorious (jayinaḥ) and do not fail to hit
the target (asiddha-arthāḥ... nivartante) anywhere (na eva
kvacid-api) in this world (jagati) formed (sa) from
gods (deva), demons (asura) (and) human beings
--nara-- (nare), (simply) consider(ed) (paśyan) You (tvām) to
be similar (sādhāraṇam) to a lower (itara) god (sura),
and (because of that) he became (abhūt) a
remembrance (smaraḥ) living (only) in the memory (of
men) (smartavya-ātmā). Undoubtedly (hi), an
offense (paribhavaḥ) (given) to the self-controlled
ones (vaśiṣu) does not (na) lead to welfare (pathyaḥ)||15||
मही पादाघाताद्व्रजति सहसा संशयपदं पदं विष्णोर्भ्राम्यद्भुजपरिघरुग्णग्रहगणम्।
मुहुर्द्यौर्दौस्थ्यं यात्यनिभृतजटाताडिततटा जगद्रक्षायै त्वं नटसि ननु वामैव विभुता॥१६॥
Mahī pādāghātādvrajati sahasā saṁśayapadaṁ padaṁ viṣṇorbhrāmyadbhujaparigharugṇagrahagaṇam|
Muhurdyaurdausthyaṁ yātyanibhṛtajaṭātāḍitataṭā jagadrakṣāyai tvaṁ naṭasi nanu
vāmaiva vibhutā||16||
On account of the blow (āghātāt) of (Your) feet (pāda),
the earth (mahī) suddenly (sahasā) doubts (vrajati...
saṁśaya-padam); (in fact, the entire) three worlds --lit.
"the (three) steps of Viṣṇu-- (padam viṣṇoḥ), which
consist of multitude (gaṇam) of
planets (graha) shattered (rugṇa) by (Your) arms (bhuja) resembling
iron bars (parigha), experience perplexity (bhrāmyat). All
of a sudden (muhur), the
sky (dyaus) becomes (yāti) miserable (dausthyam) (inasmuch
as its) sloping sides (taṭāḥ) are beaten (tāḍita) by (Your) undulant (anibhṛta) twisted
locks of hair (jaṭā) (when) You (tvam) dances (naṭasi) for
protecting (rakṣāyai) the world (jagat).
Certainly (eva), (Your own) Power and
Supremacy (vibhutā) (are) unfavorable (this time) (vāmā),
no doubt about it (nanu)||16||
वियद्व्यापी तारागणगुणितफेनोद्गमरुचिः प्रवाहो वारां यः पृषतलघुदृष्टः शिरसि ते।
जगद्द्वीपाकारं जलधिवलयं तेन कृतमित्यनेनैवोन्नेयं धृतमहिम दिव्यं तव वपुः॥१७॥
Viyadvyāpī tārāgaṇaguṇitaphenodgamaruciḥ pravāho vārāṁ yaḥ pṛṣatalaghudṛṣṭaḥ
śirasi te|
Jagaddvīpākāraṁ jaladhivalayaṁ tena kṛtamityanenaivonneyaṁ dhṛtamahima divyaṁ
tava vapuḥ||17||
That (yaḥ) continuous flow (pravāhaḥ) of
waters --this is an epithet of the heavenly river known as
"Mandākinī"-- (vārām) which
spreads (vyāpī) through the heaven (viyat), (and whose) beauty (ruciḥ) appearing (udgama) as
foam (phena) is intensified (guṇita) by multitude (gaṇa) of
stars (tārā), is seen (dṛṣṭaḥ) (as) minute (laghu) (as) a
drop of water (pṛṣata) in Your (te) head (śirasi). The
world (jagat) (is) produced (kṛtam) by
that (very sacred river) (tena) in the
form (ākāram) of (seven) islands (dvīpa) encircled (valayam) by
the ocean (jaladhi). Thus (iti), from this (statement) (anena
eva),
Your (tava) Divine (divyam) Form (vapus) possessed
of firm and constant (dhṛta) greatness (mahima) (can be
easily) inferred by analogy (unneyam)||17||
रथः क्षोणी यन्ता शतधृतिरगेन्द्रो धनुरथो रथाङ्गे चन्द्रार्कौ रथचरणपाणिः शर इति।
दिधक्षोस्ते कोऽयं त्रिपुरतृणमाडम्बरविधिर्विधेयैः क्रीडन्त्यो न खलु परतन्त्राः प्रभुधियः॥१८॥
Rathaḥ kṣoṇī yantā śatadhṛtiragendro dhanuratho rathāṅge candrārkau rathacaraṇapāṇiḥ
śara iti|
Didhakṣoste ko'yaṁ tripuratṛṇamāḍambaravidhirvidheyaiḥ krīḍantyo na khalu
paratantrāḥ prabhudhiyaḥ||18||
(Your) chariot (rathaḥ) (was) the
earth (kṣoṇī), the charioteer (yantā) (was) Brahmā
--also called "Śatadhṛti", literally meaning "having a hundred
sacrifices"-- (śatadhṛtiḥ), mount Meru --also known as
"Agendra", literally meaning "king of the
mountains"-- (agendraḥ), (was Your) bow (dhanus);
likewise (atho) the two wheels (aṅge) of (Your) chariot (rathaḥ) (were) the
sun --arka-- and the moon --candra-- (candrārkau), (and) Viṣṇu
--also called "Rathacaraṇapāṇi", literally meaning "having in
his hands the wheel of a chariot"-- (rathacaraṇapāṇiḥ) (was
Your) arrow (śaraḥ iti) when You
--tvam-- (te) desired to burn --didhakṣu-- (didhakṣoḥ) the
three (tri) cities (pura), (which were as) grass (tṛṇam) (to
You. Still), what is the point (kaḥ) of
this (ayam) resounding (āḍambara) act (vidhiḥ)? (As
a matter of fact,) the Thoughts (dhiyaḥ) of the
Lord (prabhu) are not (na khalu) dependent (tantrāḥ) on
anything else (para), (but) they were playing (krīḍantyaḥ) with
objects being at Their disposal (vidheyaiḥ)||18||
हरिस्ते साहस्रं कमलबलिमाधाय पदयोर्यदेकोने तस्मिन्निजमुदहरन्नेत्रकमलम्।
गतो भक्त्युद्रेकः परिणतिमसौ चक्रवपुषा त्रयाणां रक्षायै त्रिपुरहर जागर्ति जगताम्॥१९॥
Hariste sāhasraṁ kamalabalimādhāya padayoryadekone
tasminnijamudaharannetrakamalam|
Gato bhaktyudrekaḥ pariṇatimasau cakravapuṣā trayāṇāṁ rakṣāyai tripurahara
jāgarti jagatām||19||
Oh Destroyer (hara) of the
three (tri) cities (pura)!, Hari --i.e. Viṣṇu-- (hariḥ),
having placed (ādhāya) (his) offering (balim) of
a thousand (sāhasram) lotuses (kamala) at
Your (te) feet (padayoḥ), (noted) that (yad) one (lotus) was
lacking (ekone) in that (offering) (tasmin). (So,) he
plucked (udaharat) (one of) his
own (nijam) lotus-eyes (netrakamalam) (in order to have
that problem resolved. As a result,) the
abundance (udrekaḥ) of (his) devotion (bhakti) (was) turned (gataḥ...
pariṇatim) (by You) into
that (asau) beautiful (vapuṣā) Wheel (known as
"Sudarśana") (cakra) which stays
alert (jāgarti) to protect (rakṣāyai) the three (trayāṇām) worlds (jagatām)||19||
क्रतौ सुप्ते जाग्रत्त्वमसि फलयोगे क्रतुमतां क्व कर्म प्रध्वस्तं फलति पुरुषाराधनमृते।
अतस्त्वां सम्प्रेक्ष्य क्रतुषु फलदानप्रतिभुवं श्रुतौ श्रद्धां बद्ध्वा दृढपरिकरः कर्मसु जनः॥२०॥
Kratau supte jāgrattvamasi phalayoge kratumatāṁ kva karma pradhvastaṁ phalati
puruṣārādhanamṛte|
Atastvāṁ samprekṣya kratuṣu phaladānapratibhuvaṁ śrutau śraddhāṁ baddhvā dṛḍhaparikaraḥ
karmasu janaḥ||20||
When a sacrifice --kratu-- (kratau) is over --lit.
"falls asleep"-- (supte),
You (tvam) remains (asi) awake (jāgrat) to
reward (phalayoge) the sacrificer (kratumatām). How (kva) a
sacrificial rite (karma) which has ceased (pradhvastam) is
going to be fruitful (phalati) without (ṛte) worship (ārādhanam) of
Puruṣa or the Supreme Person --i.e. Śiva-- (puruṣa)? For this
reason (atas), having become aware (samprekṣya) of
You (tvām) as the fruit-giver (phala-dānapratibhuvam) in
the sacrifices (kratuṣu), and having (baddhvā) faith (śraddhām) in
the Śruti --i.e. the Veda-s-- (śrutau), people (janaḥ) resolutely (dṛḍha) perform (parikaraḥ) sacrificial
acts (karmasu)||20||
क्रियादक्षो दक्षः क्रतुपतिरधीशस्तनुभृतामृषीणामार्त्विज्यं शरणद सदस्याः सुरगणाः।
क्रतुभ्रंशस्त्वत्तः क्रतुफलविधानव्यसनिनो ध्रुवं कर्तुः श्रद्धाविधुरमभिचाराय हि मखाः॥२१॥
Kriyādakṣo dakṣaḥ kratupatiradhīśastanubhṛtāmṛṣīṇāmārtvijyaṁ śaraṇada sadasyāḥ
suragaṇāḥ|
Kratubhraṁśastvattaḥ kratuphalavidhānavyasanino dhruvaṁ kartuḥ
śraddhāvidhuramabhicārāya hi makhāḥ||21||
Oh Grantor (da) of refuge (śaraṇa)!, You
--tvam-- (tvattaḥ), who are addicted (vyasaninaḥ) to
bestow (vidhāna) constantly (dhruvam) the
fruits (phala) of the sacrifices (kratu), spoiled --ababhraṁśas
or abhraṁśayas-- (bhraṁśaḥ) (that celebrated) sacrifice (kratu) (in
which) Dakṣa --Satī's father; Satī was the first wife of
Śiva-- (dakṣaḥ), an expert (dakṣaḥ) in sacrificial
acts (kriyā) and a master (adhīśaḥ) over all beings
possessed (bhṛtām) of a body (tanu), was the
sacrificer (kratupatiḥ); (in turn,) the office of "ṛtvij"
--the sacrificial priests-- (ārtvijyam) was carried out by the (very) Vedic
Sages --Ṛṣi-s-- (ṛṣīṇām), (while) the hosts (gaṇāḥ) of
gods (sura) (were) the superintending
priests (sadasyāḥ). Undoubtedly (hi), (those) sacrifices (makhāḥ) (performed) for
enchanting (others) (abhicārāya) (prove) unfavorable (vidhuram) to
the faith (śraddhā) of the performer (kartuḥ)||21||
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