Shiva Mahimna
Stotram - 3
Stanzas 22 to 42
प्रजानाथं नाथ प्रसभमभिकं स्वां दुहितरं गतं रोहिद्भूतां रिरमयिषुमृष्यस्य वपुषा।
धनुष्पाणेर्यातं दिवमपि सपत्राकृतममुं त्रसन्तं तेऽद्यापि त्यजति न मृगव्याधरभसः॥२२॥
Prajānāthaṁ nātha prasabhamabhikaṁ svāṁ duhitaraṁ gataṁ rohidbhūtāṁ riramayiṣumṛṣyasya
vapuṣā|
Dhanuṣpāṇeryātaṁ divamapi sapatrākṛtamamuṁ trasantaṁ te'dyāpi tyajati na mṛgavyādharabhasaḥ||22||
Oh Lord (nātha)!, Your (te) violent
fury (rabhasaḥ) in the form of a hunter (mṛgavyādha), even
now (adya-api) does
not (na) abandon (tyajati) that (amum) lord (nātham) of (all) living
beings (prajā) --i.e. Brahmā or the Creator in the well-known
trilogy-- who was wounded (sapatrā-kṛtam) by (the arrows of
the aforesaid) huntsman with bow in hand (dhanuṣpāṇeḥ) (and) ran
away (yātam) even (api) to
heaven (divam) fearful (of You) (trasantam). (All
that happened because Brahmā) got (gatam) exceedingly (prasabham) lustful (abhikam) after
his own (svām) daughter (duhitaram). (In fact, he took
on) the form --vapus-- (vapuṣā) of a white-footed
antelope (ṛṣyasya) to have sexual intercourse (with her) (riramayiṣum) (when
she) became (bhūtām) a red deer (rohit) (for
flying away from him)||22||
स्वलावण्याशंसा धृतधनुषमह्नाय तृणवत्पुरः प्लुष्टं दृष्ट्वा पुरमथन पुष्पायुधमपि।
यदि स्त्रैणं देवी यमनिरत देहार्धघटनादवैति त्वामद्धा बत वरद मुग्धा यवतयः॥२३॥
Svalāvaṇyāśaṁsā dhṛtadhanuṣamahnāya tṛṇavatpuraḥ pluṣṭaṁ dṛṣṭvā puramathana puṣpāyudhamapi|
Yadi straiṇaṁ devī yamanirata dehārdhaghaṭanādavaiti tvāmaddhā bata varada
mugdhā yuvatayaḥ||23||
Oh Destroyer (mathana) of the (three) cities (pura)!,
if (yadi) the goddess (Pārvatī) (devī), (whose) hope (āśaṁsā) is
based on her own (sva) beauty and charm (lāvaṇya),
even (api) having previously (puras) seen (dṛṣṭvā) (how) Puṣpāyudha
--lit. "flower-armed", an epithet of Kāmadeva, the god of
love-- (puṣpāyudham) armed with a bow (dhṛtadhanuṣam) (was) instantly (ahnāya) scorched (pluṣṭam) (by
You) as (vat) a blade of grass (tṛṇa), (still) thinks (avaiti) of
You (tvām) to be ruled by a woman (straiṇam), oh You who are
devoted (nirata) to (all kinds of) restraints (yama)!,
because (she) occupies (ghaṭanāt) a
half (ardha) of (Your) body (deha)... (well,) oh (bata) Grantor (da) of
boons (vara), the young women (yuvatayaḥ) (are) most
certainly (addhā) inexperienced and simple (mugdhāḥ)!||23||
श्मशानेष्वाक्रीडा स्मरहर पिशाचाः सहचराश्चिताभस्मालेपः स्रगपि नृकरोटीपरिकरः।
अमाङ्गल्यं शीलं तव भवतु नामैवमखिलं तथापि स्मर्तॄणां वरद परमं मङ्गलमसि॥२४॥
Śmaśāneṣvākrīḍā smarahara pīśācāḥ sahacarāścitābhasmālepaḥ sragapi nṛkaroṭīparikaraḥ|
Amāṅgalyaṁ śīlaṁ tava bhavatu nāmaivamakhilaṁ tathāpi smartṝṇāṁ varada paramaṁ maṅgalamasi||24||
Oh Destroyer (hara) of Smara --i.e. Kāmadeva or
the god of love-- (smara)!, (Your) playing-place (ākrīḍā) (is) in
the crematoria (śmaśāneṣu), (and) the Piśāca-s --a class
of demons-- (piśācāḥ) (are Your) companions (sahacarāḥ). (You) smear (ālepaḥ) (Your
own body) with the ashes (bhasma) of the funeral
piles (citā), (and) even (api) (wear) a
garland (srak) (formed from) multitude (parikaraḥ) of
human (nṛ) skulls (karoṭī). Thus (evam), (may) all (akhilam) Your (tava) behavior (śīlam) be (bhavatu) called (nāma) "unauspicious" (amāṅgalyam)!...
however (tathā-api), oh Grantor (da) of boons (vara)!, You
are (asi) the Highest (paramam) Welfare (maṅgalam) for
those who remember (You) (smartṝṇām)||24||
मनः प्रत्यक्चित्ते सविधमवधायात्तमरुतः प्रहृष्यद्रोमाणः प्रमदसलिलोत्सङ्गितदृशः।
यदालोक्याह्लादं ह्रद इव निमज्ज्यामृतमये दधत्यन्तस्तत्त्वं किमपि यमिनस्तत् किल भवान्॥२५॥
Manaḥ pratyakcitte savidhamavadhāyāttamarutaḥ prahṛṣyadromāṇaḥ pramadasalilotsaṅgitadṛśaḥ|
Yadālokyāhlādaṁ hrada iva nimajjyāmṛtamaye dadhatyantastattvaṁ kimapi
yaminastat kila bhavān||25||
Having plunged (avadhāya) the
mind (manas) into the Self (pratyakcitte) according to the
precepts of the scriptures (savidham), (and) controlled (ātta) the
breath (marutaḥ), with (their) eyes (dṛśaḥ) full (utsaṅgita) of
tears (salila) (as they experience) a
Joy (pramada) which causes the erection (prahṛṣyat) of the
hair (of their bodies) (romāṇaḥ), the self-controlled (sages) (yaminaḥ),
when (yadā) beholding (ālokya) the
Delight (āhlādam) (and) immersing (themselves) (nimajjya),
as it were (iva), in (that) Lake (hrade) made
--mayaḥ-- (maye) of Nectar (amṛta), take hold --in the sense of
"they become conscious"-- (dadhati) of the
Inner (antar) Principle (tattvam) to a considerable
extent (kim-api). You (are) (bhavān) certainly (kila) that (Inner
Principle) (tad)||25||
त्वमर्कस्त्वं सोमस्त्वमसि पवनस्त्वं हुतवहस्त्वमापस्त्वं व्योम त्वमु धरणिरात्मा त्वमिति च।
परिच्छिन्नामेवं त्वयि परिणता विभ्रतु गिरं न विद्मस्तत्तत्त्वं वयमिह तु यत्त्वं न भवसि॥२६॥
Tvamarkastvaṁ somastvamasi pavanastvaṁ hutavahastvamāpastvaṁ vyoma tvamu dharaṇirātmā
tvamiti ca|
Paricchinnāmevaṁ tvayi pariṇatā bibhratu giraṁ na vidmastattattvaṁ vayamiha tu
yattvaṁ na bhavasi||26||
"You (tvam) (are) the
sun (arkaḥ), You (tvam) (are) the moon (somaḥ),
You (tvam) are (asi) the air (pavanaḥ),
You (tvam) (are) the fire --lit.
"oblation-bearer"-- (huta-vahaḥ), You (tvam) (are) the
water (āpaḥ), You (tvam) (are) the
space (vyoma); (and in fact,) You (tvam) (are) indeed (u) the
earth (dharaṇiḥ) and (ca) You (are) (tvam) the
Self (ātmā)" --"iti" indicates inverted commas--.
Thus (evam), (may) those who have undergone a
transformation --i.e. the sages-- (pariṇatāḥ) cherish (bibhratu) limited (paricchinnām) descriptions
--lit. "word(s)"-- (giram) about You (tvayi)!
Nevertheless (tu), in this world (iha), we (vayam) do
not (na) know (vidmaḥ) that (tad) reality (tattvam) which (yad) You (tvam) are
not (na bhavasi)||26||
त्रयीं तिस्रो वृत्तीस्त्रिभुवनमथो त्रीनपि सुरानकाराद्यैर्वर्णैस्त्रिभिरभिदधत्तीर्णविकृति।
तुरीयं ते धाम ध्वनिभिरवरुन्धानमणुभिः समस्तं व्यस्तं त्वां शरणद गृणात्योमिति पदम्॥२७॥
Trayīṁ tisro vṛttīstribhuvanamatho trīnapi surānakārādyairvarṇaistribhirabhidadhattīrṇavikṛti|
Turīyaṁ te dhāma dhvanibhiravarundhānamaṇubhiḥ samastaṁ vyastaṁ tvāṁ śaraṇada gṛṇātyomiti
padam||27||
Oh Grantor (da) of refuge (śaraṇa)!, the
word (padam) Om (om-iti) denotes (gṛṇāti) to
You (tvām) separately (vyastam) through (its) three (tribhiḥ) letters (varṇaiḥ) (consisting
of various) forms (ākāra), etc. (ādyaiḥ), (which
stand for) the three Veda-s (trayīm), the
three (tisras) states (of consciousness) --i.e.
wakefulness, dream and deep sleep-- (vṛttīḥ), the
three (tri) worlds (bhuvanam), as well as (atho...
api) the three (trīn) gods (surān). (Hence, You) are
being described (abhidadhat) as (that Reality) which
has gone through (tīrṇa) (multiple) modifications or
changes (vikṛti). (In turn,) by means of (those
very three) fine and subtle (anubhiḥ) sounds
--dhvani-- (dhvanibhiḥ), (the word Om denotes to You) as
a whole (samastam), (since) it
contains (avarundhānam) the Fourth (state of consciousness) --i.e.
the Witness to the rest of states-- (turīyam), (which is) Your (te) (Transcendental) Abode
or Condition (dhāma)||27||
भवः शर्वो रुद्रः पशुपतिरथोग्रः सहमहांस्तथा भीमेशानाविति यदभिधानाष्टकमिदम्।
अमुष्मिन्प्रत्येकं प्रविचरति देव श्रुतिरपि प्रियायास्मै धाम्ने प्रविहितनमस्योऽस्मि भवते॥२८॥
Bhavaḥ śarvo rudraḥ paśupatirathograḥ sahamahāṁstathā bhīmeśānāviti yadabhidhānāṣṭakamidam|
Amuṣminpratyekaṁ pravicarati deva śrutirapi priyāyāsmai dhāmne
pravihitanamasyo'smi bhavate||28||
"Bhava (bhavaḥ), Śarva (śarvaḥ),
Rudra (rudraḥ), Paśupati (paśupatiḥ); and
likewise (atha) Ugra (ugraḥ) along
with (saha) Mahādeva (mahān); as well
as (tathā) Bhīma (bhīma) and Īśāna (īśānau)"
--"iti" denotes inverted commas--. This (idam) (is) the
group consisting of eight (aṣṭakam) names (abhidhāna) of
that (Śiva) (yad). Oh God (deva)!, even
though (api) the Śruti --the Veda-s-- (śrutiḥ) examines
accurately (pravicarati) each of them (pratyekam) in
that (group) (amuṣmin), I pay homage (pravihita-namasyaḥ asmi) to
this (asmai) dear (priyāya) (Transcendental) Abode
or (Supreme) State --dhāma-- (dhāmne), (which is) You
--bhavān-- (bhavate) (essentially)||28||
Stanzas 29 to 35
नमो नेदिष्ठाय प्रियदव दविष्ठाय च नमो नमः क्षोदिष्ठाय स्मरहर महिष्ठाय च नमः।
नमो वर्षिष्ठाय त्रिनयन यविष्ठाय च नमो नमः सर्वस्मै ते तदिदमितिसर्वाय च नमः॥२९॥
Namo nediṣṭhāya priyadava daviṣṭhāya ca namo namaḥ kṣodiṣṭhāya smarahara mahiṣṭhāya
ca namaḥ|
Namo varṣiṣṭhāya trinayana yaviṣṭhāya ca namo namaḥ sarvasmai te
tadidamitisarvāya ca namaḥ||29||
Oh You, who are fond (priya) of fire (dava)!;
salutation(s) (namas) to the Nearest One (nediṣṭhāya);
and (ca) salutation(s) (namas) to the Remotest
One (daviṣṭhāya). Oh Destroyer (hara) of Kāmadeva --the god of
love-- (smara)!; salutation(s) (namas) to the Smallest
One (kṣodiṣṭhāya); and
also (ca) salutation(s) (namas) to the Largest
One (mahiṣṭhāya). Oh three-eyed (Śiva) (trinayana)!;
salutation(s) (namas) to the Oldest One (varṣiṣṭhāya); and
also (ca) salutation(s) (namas) to the Youngest
One (yaviṣṭhāya). Salutation(s) (namas) to
You (te) who are all --sarva-- (sarvasmai); and
also (ca) salutation(s) (namas) to Sarva --an epithet of
Śiva-- (sarvāya) (since He appears in the form of) "that (tad) and
this (idam-iti)" --the sense is that Śiva is called "Sarva"
because He is this person and that person, this animal and that animal, this
object and that object, etc... in short, He is everything and everyone--||29||
बहलरजसे विश्वोत्पत्तौ भवाय नमो नमः प्रबलतमसे तत्संहारे हराय नमो नमः।
जनसुखकृते सत्त्वोद्रिक्तौ मृडाय नमो नमः प्रमहसि पदे निस्त्रैगुण्ये शिवाय नमो नमः॥३०॥
Bahalarajase viśvotpattau bhavāya namo namaḥ prabalatamase tatsaṁhāre harāya
namo namaḥ|
Janasukhakṛte sattvodriktau mṛḍāya namo namaḥ pramahasi pade nistraiguṇye
śivāya namo namaḥ||30||
Salutation(s) over and over again (namas
namas) to Bhava --an epithet of Śiva meaning
"Existence"-- (bhavāya) (appearing in the form of) Viśvotpatti --lit.
"he who gives rise to the universe", that is, Brahmā, the
Creator-- (viśvotpattau), (in whom there is) copious (bahala) Rajoguṇa
--i.e. the quality known as "Rajas"-- (rajase). Salutation(s)
over and over again (namas namas) to Hara --an epithet of
Śiva meaning "Destroyer"-- (harāya) (appearing in the
form of) Tatsaṁhāra --lit. "he who destroys that (very
universe)", that is, Rudra, the Destroyer-- (tatsaṁhāre) (in
whom there is) abundant (prabala) Tamoguṇa --i.e. the
quality known as "Tamas"-- (tamase). Salutation(s) over and over
again (namas namas) to Mṛḍa --an epithet of Śiva meaning
"Compassionate" or "Merciful"-- (mṛḍāya) (appearing
in the form of) Sattvodrikti --lit. "he who abounds in
Sattvaguṇa or the quality known as Sattva", that is, Viṣṇu, the
Preserver-- (sattvodriktau) for the sake (kṛte) of
happiness (sukha) of (all) living
beings (jana). Salutation(s) over and over again (namas
namas) to Śiva --lit.
"Auspicious"-- (śivāya) (appearing in the form of) the
resplendent (pramahasi) state (pade) which is devoid of the
three Guṇa-s or qualities (nistraiguṇye)||30||
कृशपरिणति चेतः क्लेशवश्यं क्व चेदं क्व च तव गुणसीमोल्लङ्घिनी शश्वदृद्धिः।
इति चकितममन्दीकृत्य मां भक्तिराधाद्वरद चरणयोस्ते वाक्यपुष्पोहारम्॥३१॥
Kṛśapariṇati cetaḥ kleśavaśyaṁ kva cedaṁ kva ca tava guṇasīmollaṅghinī śaśvadṛddhiḥ|
Iti cakitamamandīkṛtya māṁ bhaktirādhādvarada caraṇayoste vākyapuṣpopahāram||31||
How (kva ca) poorly (kṛśa) developed (pariṇati) this (idam) mind (cetas) ruled (vaśyam) by
the Kleśa-s --i.e. the well-known five Afflictions: ignorance, ego, attachment,
aversion and fear of death-- (kleśa) (is); and how (kva
ca) endless and
perpetual (śaśvat) Your (tava) Prosperity (ṛddhiḥ) which
passes beyond (ullaṅghinī) the frontier (sīmā) (marked
by the three) Guṇa-s or qualities (guṇa) (is)!
Thus (iti), (even though) intensely (amandīkṛtya) frightened (cakitam) (of
that), oh Grantor (da) of boons (vara), the
devotion (bhaktiḥ) caused (ādhāt) me (mām) to
offer (upahāram) flowers (puṣpa) (in the form of) words (vākya) to
Your (te) feet (caraṇayoḥ)||31||
असितगिरिसमं स्यात्कज्जलं सिन्धुपात्रे सुरतरुवरशाखा लेखनी पत्रमुर्वी।
लिखति यदि गृहीत्वा शारदा सर्वकालं तदपि तव गुणानामीश पारं न याति॥३२॥
Asitagirisamaṁ syātkajjalaṁ sindhupātre surataruvaraśākhā lekhanī patramurvī|
Likhati yadi gṛhītvā śāradā sarvakālaṁ tadapi tava guṇānāmīśa pāraṁ na
yāti||32||
(If an amount of) lampblack --used as a kind of
ink-- (kajjalam) equivalent (samam) to the
black (asita) mountain (giri) were to be (syāt) (poured
into) the ocean (sindhu) acting as a pot --i.e. "an inkpot"-- (pātre); (if) a
branch (śākhā) of the best (vara) tree (taru) of
the gods (sura) --i.e. the celebrated Kalpavṛkṣa-- (were to
be used as) a pen (lekhanī) (and) the (very) earth (urvī) (as) the
leaf for writing on (patram); (and) if (yadi) Śāradā
--i.e. "Sarasvatī", the river-goddess generally connected with
eloquence and learning-- (śāradā), having taken possession (of all
those implements) (gṛhītvā), (were to) write (likhati) eternally (sarvakālam);
even (api) that (amazing association) (tad), oh Lord (īśa),
would not (na) reach (yāti) the end (pāram) of
Your (tava) good qualities (guṇānām) --in other words, all
Śiva's qualities might not be written even if such a great personage as
Sarasvatī Herself were to write with all those articles everlastingly--||32||
असुरसुरमुनीन्द्रैरर्चितस्येन्दुमौलेर्ग्रथितगुणमहिम्नो निर्गुणस्येश्वरस्य।
सकलगणवरिष्ठः पुष्पदन्ताभिधानो रुचिरमलघुवृत्तैः स्तोत्रमेतच्चकार॥३३॥
Asurasuramunīndrairarcitasyendumaulergrathitaguṇamahimno nirguṇasyeśvarasya|
Sakalagaṇavariṣṭhaḥ puṣpadantābhidhāno ruciramalaghuvṛttaiḥ
stotrametaccakāra||33||
(The Gandharva or heavenly musician) called (abhidhānaḥ) Puṣpadanta
--lit. "flower-toothed"-- (puṣpadanta), who is the
best (variṣṭhaḥ) of the entire (sakala) group of Śiva's
attendants (gaṇa),
composed (cakāra) this (etad) beautiful (ruciram) hymn (stotram) endowed
with long (alaghu) meters (vṛttaiḥ) (in honor) of
the Lord (īśvarasya) who has the moon (indu) on His head
--mauli-- (mauleḥ) and who is worshipped (arcitasya) by
Indra --indreṇa-- (indraiḥ), sages (muni), gods (sura) and
demons (asura), and whose Greatness (mahimnaḥ) consists of (endless) attributes (guṇa) strung
together (as beads in a necklace) (grathita) (despite
He is completely) devoid of any attributes --nirguṇa-- (nirguṇasya)||33||
अहरहरनवद्यं धूर्जटेः स्तोत्रमेतत्पठति परमभक्त्या शुद्धचित्तः पुमान् यः।
स भवति शिवलोके रुद्रतुल्यस्तथाऽत्र प्रचुरतरधनायुःपुत्रवान्कीर्तिमांश्च॥३४॥
Aharaharanavadyaṁ dhūrjaṭeḥ stotrametatpaṭhati paramabhaktyā śuddhacittaḥ pumān
yaḥ|
Sa bhavati śivaloke rudratulyastathā'tra pracurataradhanāyuḥputravānkīrtimāṁśca||34||
A pure-minded (śuddha-cittaḥ) human
being (pumān) who (yaḥ) recites (paṭhati) with
supreme (parama) devotion (bhaktyā), day by
day (ahar-ahar), faultlessly (anavadyam),
this (etad) hymn (stotram) (in honor) of Dhūrjaṭi --an
epithet of Śiva meaning "having matted locks like a
burden"-- (dhūrjaṭeḥ) becomes (saḥ
bhavati) identical (tulyaḥ) with Rudra --i.e. with
Śiva-- (rudra) in Śiva's world (śiva-loke) (after
passing away). Likewise (tathā), (he becomes) famous (kīrtimān),
has (many) children (putravān), (enjoys a long) life (āyus) and (ca) a
more (tara) abundant (pracura) wealth (dhana) in
this world (atra)||34||
दीक्षा दानं तपस्तीर्थं योगयागादिकाः क्रियाः।
महिम्नः स्तव पाठस्य कलां नार्हन्ति षोडशीम्॥३५॥
Dīkṣā dānaṁ tapastīrthaṁ yogayāgādikāḥ kriyāḥ|
Mahimnaḥ stavapāṭhasya kalāṁ nārhanti ṣoḍaśīm||35||
Initiation (dīkṣā), charity (dānam),
austerity (tapas), pilgrimage (tīrtham) (and such) activities (kriyāḥ) (as) Yoga (yoga),
sacrifices (yāga), etc. (ādikāḥ) are
not (na) worth (arhanti) (even) a
sixteenth (ṣoḍaśīm) part (kalām) of (what) the
recitation (pāṭhasya) of (this) hymn (stava) (in
honor) of the Greatness (mahimnaḥ) (of Śiva is worth)||35||
Stanzas 36 to 42
आसमाप्तमिदं स्तोत्रं पुण्यं गन्धर्वभाषितम्।
अनौपम्यं मनोहारि शिवमीश्वरवर्णनम्॥३६॥
Āsamāptamidaṁ stotraṁ puṇyaṁ gandharvabhāṣitam|
Anaupamyaṁ manohāri śivamīśvaravarṇanam||36||
This (idam) holy (puṇyam) hymn (stotram) spoken (bhāṣitam) by
the (well-known) heavenly musician (called Puṣpadanta) (gandharva) (and
containing) unparalleled (anaupamyam),
fascinating (manohāri) and
auspicious (śivam) descriptions (varṇanam) about the
Lord (īśvara), is finished (āsamāptam)||36||
महेशान्नापरो देवो महिम्नो नापरा स्तुतिः।
अघोरान्नापरो मन्त्रो नास्ति तत्त्वं गुरोः परम्॥३७॥
Maheśānnāparo devo mahimno nāparā stutiḥ|
Aghorānnāparo mantro nāsti tattvaṁ guroḥ param||37||
There is no (na) god (devaḥ) that is
higher (aparaḥ) than Maheśa --an epithet of Śiva meaning
"great Lord"-- (maheśāt), there is no (na) hymn of
praise (stutiḥ) which is higher (aparā) than (this) "Śivamahimnaḥ
stotram" (mahimnaḥ). There is no (na) Mantra --a sacred
word-- (mantraḥ) which is higher (aparaḥ) than Aghora --an
epithet of Śiva meaning "not terrific"-- (aghora); (and) there
is no (na asti) principle (tattvam) that is
superior (param) to the Guru --in the sense of the fifth
"kṛtya" or action of Śiva, which bestows divine Grace upon a limited
being-- (guroḥ)||37||
कुसुमदशननामा सर्वगन्धर्वराजः शिशुशशधरमौलेर्देवदेवस्य दासः।
स खलु निजमहिम्नो भ्रष्ठ एवास्य रोषात्स्तवनमिदमकार्षीद्दिव्यदिव्यं महिम्नः॥३८॥
Kusumadaśananāmā sarvagandharvarājaḥ śiśuśaśadharamaulerdevadevasya dāsaḥ|
Sa khalu nijamahimno bhraṣṭa evāsya roṣātstavanamidamakārṣīddivyadivyaṁ mahimnaḥ||38||
The king (rājaḥ) of all (sarva) heavenly
musicians (gandharva) whose
name (nāmā) is Kusumadaśana --a term which is synonymous
with "Puṣpadanta", i.e. "flower-toothed", as kusuma = puṣpa
(flower) and daśana = danta (tooth)-- (kusumadaśana) (is) the
servant (dāsaḥ) of the God (devasya) of
gods (deva) who bears the
crescent (śiśu) moon (śaśadhara) on His head
--mauli-- (mauleḥ). He --i.e. Puṣpadanta-- (saḥ) who has
certainly (khalu... eva) fallen (bhraṣṭaḥ) from his
own (nija) (previous) glory (mahimnaḥ) because
of the wrath (roṣāt) of Śiva (asya) --since Puṣpadanta
happened to step on a grass sacred to Śiva-- composed (akārṣīt) this (idam) beautiful (divya) and
divine (divyam) hymn of praise (stavanam) (in honor) of
the Greatness (of that very Śiva) (mahimnaḥ) (so that
he may obtain His favor)||38||
सुरवरमुनिपूज्यं स्वर्गमोक्षैकहेतुं पठति यदि मनुष्यः प्राञ्जलिर्नान्यचेताः।
व्रजति शिवसमीपं किन्नरैः स्तूयमानः स्तवनमिदममोघं पुष्पदन्तप्रणीतम्॥३९॥
Suravaramunipūjyaṁ svargamokṣaikahetuṁ paṭhati yadi manuṣyaḥ prāñjalirnānyacetāḥ|
Vrajati śivasamīpaṁ kinnaraiḥ stūyamānaḥ stavanamidamamoghaṁ puṣpadantapraṇītam||39||
If (yadi) a human being (manuṣyaḥ), whose
mind (cetāḥ) is completely one-pointed (na-anya),
recites (paṭhati), with his hollowed hands being joined (prāñjaliḥ),
this (idam) infallible (amogham) hymn of
praise (stavanam) written (praṇītam) by Puṣpadanta (puṣpadanta),
which is worshipped (pūjyam) by gods (sura) and the
best (vara) sages (muni), and which is the
only (eka) cause (hetu) for the
heavenly (svarga) Liberation (mokṣa), (then, that
person,) praised (stūyamānaḥ) by Kinnara-s --a class of
divine beings-- (kinnaraiḥ),
goes (vrajati) toward (samīpam) Śiva (śiva)||39||
श्रीपुष्पदन्तमुखपङ्कजनिर्गतेन स्तोत्रेण किल्बिषहरेण हरप्रियेण।
कण्ठस्थितेन पठितेन समाहितेन सुप्रीणितो भवति भूतपतिर्महेशः॥४०॥
Śrīpuṣpadantamukhapaṅkajanirgatena stotreṇa kilbiṣahareṇa harapriyeṇa|
Kaṇṭhasthitena paṭhitena samāhitena suprīṇito bhavati bhūtapatirmaheśaḥ||40||
Maheśa --lit. "great Lord"-- (maheśaḥ), the
Lord (patiḥ) of (all) beings (bhūta) becomes (bhavati) very
pleased (suprīṇitaḥ) through (the recitation of this) hymn (stotreṇa) which
has come out --nirgata-- (nirgatena) from the
mouth-lotus (mukha-paṅkaja) of Venerable (śrī) Puṣpadanta (puṣpadanta),
which destroys --hara-- (hareṇa) sins (kilbiṣa) (and) is
dear --priya-- (priyeṇa) to Hara --i.e. Śiva-- (hara), (whether
it) be learnt by heart --kaṇṭhasthita-- (kaṇṭhasthitena) (or) recited
--paṭhita-- (paṭhitena) (or simply) paid attention to
--samāhita-- (samāhitena) --an alternative translation would be
"(or simply) kept (at home)"--||40||
इत्येषा वाङ्मयी पूजा श्रीमच्छङ्करपादयोः।
अर्पिता तेन देवेशः प्रीयतां मे सदाशिवः॥४१॥
Ityeṣā vāṅmayī pūjā śrīmacchaṅkarapādayoḥ|
Arpitā tena deveśaḥ prīyatāṁ me sadāśivaḥ||41||
Thus (iti), this (eṣā) adoration (pūjā) consisting (mayī) in
words (vāk) is offered (arpitā) to the feet (pādayoḥ) of
Venerable (śrīmat) Śaṅkara --an epithet of Śiva meaning
"causing prosperity, beneficent, etc."-- (śaṅkara). Through
that (offering) (tena), (may) Sadāśiva --an
epithet of Śiva meaning "always auspicious"-- (sadāśivaḥ), the
Lord (īśa) of the gods (deva), be
pleased (prīyatām) with me (me)!||41||
यदक्षरं पदं भ्रष्टं मात्राहीनं च यद्भवेत्।
तत्सर्वं क्षम्यतां देव प्रसीद परमेश्वर॥४२॥
Yadakṣaraṁ padaṁ bhraṣṭaṁ mātrāhīnaṁ ca yadbhavet|
Tatsarvaṁ kṣamyatāṁ deva prasīda parameśvara||42||
Any (yad... yad) syllable (akṣaram) (or) word (padam) which
had been (bhavet) omitted (bhraṣṭam) or --lit.
"ca" is "and"-- (ca) untimely
pronounced (mātrā-hīnam); (may) God (deva) forgive (kṣamyatām) all (sarva) that (tad).
Oh Supreme (parama) Lord (īśvara), be
pleased (prasīda)!||42||
ॐ शान्तिः शान्तिः शान्तिः॥
Om̐ śāntiḥ śāntiḥ śāntiḥ||
Om̐ (om̐), peace (śāntiḥ), peace (śāntiḥ),
peace (śāntiḥ).
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