॥ శ్రీ పుష్పదన్త విరచితం శివమహిమ్న స్తోత్రమ్ ॥ English Translation

 శ్రీశివమహిమ్నస్తోత్ర ( పుష్పదన్త ) 

  ॥ శ్రీ పుష్పదన్త విరచితం శివమహిమ్న స్తోత్రమ్ ॥


           Introduction, transliteration, and translation by
           Devendraray V . Bhatt and S . V . Ganesan

          Introduction:  

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, et cetera 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, one of the famous saints of the nineteenth century,
went into samadhi just by reciting a few verses from this hymn.

Let its recitation be beneficial to you as well!  



      ॥ ఓం నమః శివాయ ॥

   ॥ అథ శ్రీ శివమహిమ్నస్తోత్రమ్ ॥

మహిమ్నః పారం తే పరమవిదుషో యద్యసదృశీ
స్తుతిర్బ్రహ్మాదీనామపి తదవసన్నాస్త్వయి గిరః ।
అథాఽవాచ్యః సర్వః స్వమతిపరిణామావధి గృణన్
మమాప్యేష స్తోత్రే హర నిరపవాదః పరికరః ॥ ౧॥


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 BrahmA and other gods
is not able to fathom your merits ( ie, greatness ).
Hence, if persons with
very limited intellect ( and I am one of them ) try to offer you a prayer,
their attempt deserve your special favour . If it is so, I should not be a
exception . Hence, (thinking like this ) I begin this prayer . (1)

అతీతః పంథానం తవ చ మహిమా వాఙ్మనసయోః
అతద్వ్యావృత్త్యా యం చకితమభిధత్తే శ్రుతిరపి ।
స కస్య స్తోతవ్యః కతివిధగుణః కస్య విషయః
పదే త్వర్వాచీనే పతతి న మనః కస్య న వచః ॥ ౨॥


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)

మధుస్ఫీతా వాచః పరమమమృతం నిర్మితవతః
తవ బ్రహ్మన్ కిం వాగపి సురగురోర్విస్మయపదమ్ ।
మమ త్వేతాం వాణీం గుణకథనపుణ్యేన భవతః
పునామీత్యర్థేఽస్మిన్ పురమథన బుద్ధిర్వ్యవసితా ॥ ౩॥


O, ParamAtmA (Greatest Soul), as you are the very creator of speech of
the Vedas, which is like highest type of nectar and as sweet as honey, how
can even the speech of Brahaspati (Guru, or spiritual guide of gods)
surprise you ? (ie, the speech of even Brahaspati is worthless before you).
O, Destroyer of Three Cities of the demons, thinking that my speech may
become purified by this act, my intellect (Buddhi) has become prepared to
sing your greatness .                              (3)

తవైశ్వర్యం యత్తజ్జగదుదయరక్షాప్రలయకృత్
త్రయీవస్తు వ్యస్తం తిస్రుషు గుణభిన్నాసు తనుషు ।
అభవ్యానామస్మిన్ వరద రమణీయామరమణీం
విహన్తుం వ్యాక్రోశీం విదధత ఇహైకే జడధియః ॥ ౪॥


O, Giver of Boons, your greatness is the cause of creation, maintenance,
and destruction of the whole universe; this is supported by three Vedas
(ie, Rigveda, Yajurveda, and SAmaveda); it is distributed in the three
qualities (ie, Satva, Rajas and Tamas) and three bodies (of BrahmA, ViShNu
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)

కిమీహః కింకాయః స ఖలు కిముపాయస్త్రిభువనం
కిమాధారో ధాతా సృజతి కిముపాదాన ఇతి చ ।
అతర్క్యైశ్వర్యే త్వయ్యనవసర దుఃస్థో హతధియః
కుతర్కోఽయం కాంశ్చిత్ ముఖరయతి మోహాయ జగతః ॥ ౫॥


If the ParamAtmA (the Greatest Soul) creates the three worlds (ie, the
whole Universe), what is his gesture ? What is his body ? What is his plan
? What is his basis (support)? What are his means (instruments,resources) ?
These are the useless questions raised by some stupid critics, in order to
mislead people, against one (i.e., you) who always remains incompatible to
senses .                              (5)

అజన్మానో లోకాః కిమవయవవన్తోఽపి జగతాం
అధిష్ఠాతారం కిం భవవిధిరనాదృత్య భవతి ।
అనీశో వా కుర్యాద్ భువనజననే కః పరికరో
యతో మన్దాస్త్వాం ప్రత్యమరవర సంశేరత ఇమే ॥ ౬॥


O, Best Of The Gods, are the seven Lokas (It is believed that there are
seven worlds in this Universe,  namely, Bhooloka, Bhuvarloka, Svargaloka,
Maharloka, Janaloka, Tapaloka, and Satyaloka) unborn ? Was the birth of
the Universe independent of its Lord (ie, You) ? If it was so, then what
were the means by which it was created that the stupid critics are creating
doubts about you? (ie, you are the only creater of the whole
Universe).                              (6)

త్రయీ సాఙ్ఖ్యం యోగః పశుపతిమతం వైష్ణవమితి
ప్రభిన్నే ప్రస్థానే పరమిదమదః పథ్యమితి చ ।
రుచీనాం వైచిత్ర్యాదృజుకుటిల నానాపథజుషాం
నృణామేకో గమ్యస్త్వమసి పయసామర్ణవ ఇవ ॥ ౭॥


The different practices based on the three Vedas, SaMkhya, Yoga,
Pashupata-mata, VaiShNava-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)

మహోక్షః ఖట్వాఙ్గం పరశురజినం భస్మ ఫణినః
కపాలం చేతీయత్తవ వరద తన్త్రోపకరణమ్ ।
సురాస్తాం తామృద్ధిం దధతి తు భవద్భూప్రణిహితాం
న హి స్వాత్మారామం విషయమృగతృష్ణా భ్రమయతి ॥ ౮॥


O, Giver of the Boons, the bull, the parts of a cot, chisel, the
elephant-skin, Ashes, the serpent, the skull : these are the articles of
your house-hold . And yet gods get all their riches merely by the movement
of your eye-brows . Really, false desires for worldly things do
not deceive (mislead) one who is always is absorbed in
his soul ( ie, the Yogi- in fact You ).                              (8)

ధ్రువం కశ్చిత్ సర్వం సకలమపరస్త్వధ్రువమిదం
పరో ధ్రౌవ్యాఽధ్రౌవ్యే జగతి గదతి వ్యస్తవిషయే ।
సమస్తేఽప్యేతస్మిన్ పురమథన తైర్విస్మిత ఇవ
స్తువన్ జిహ్రేమి త్వాం న ఖలు నను ధృష్టా ముఖరతా ॥ ౯॥


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)

తవైశ్వర్యం యత్నాద్ యదుపరి విరిఞ్చిర్హరిరధః
పరిచ్ఛేతుం యాతావనిలమనలస్కన్ధవపుషః ।
తతో భక్తిశ్రద్ధా-భరగురు-గృణద్భ్యాం గిరిశ యత్
స్వయం తస్థే తాభ్యాం తవ కిమనువృత్తిర్న ఫలతి ॥ ౧౦॥


Brahma and ViShNu 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), ViShNu took the form of a boar and dug up downwards to see the
bottom (feet).Neither could succeed.(While ViShNu 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)

అయత్నాదాసాద్య త్రిభువనమవైరవ్యతికరం
దశాస్యో యద్బాహూనభృత-రణకణ్డూ-పరవశాన్ ।
శిరఃపద్మశ్రేణీ-రచితచరణామ్భోరుహ-బలేః
స్థిరాయాస్త్వద్భక్తేస్త్రిపురహర విస్ఫూర్జితమిదమ్ ॥ ౧౧॥


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)

అముష్య త్వత్సేవా-సమధిగతసారం భుజవనం
బలాత్ కైలాసేఽపి త్వదధివసతౌ విక్రమయతః ।
అలభ్యాపాతాలేఽప్యలసచలితాంగుష్ఠశిరసి
ప్రతిష్ఠా త్వయ్యాసీద్ ధ్రువముపచితో ముహ్యతి ఖలః ॥ ౧౨॥


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)

యదృద్ధిం సుత్రామ్ణో వరద పరమోచ్చైరపి సతీం
అధశ్చక్రే బాణః పరిజనవిధేయత్రిభువనః ।
న తచ్చిత్రం తస్మిన్ వరివసితరి త్వచ్చరణయోః
న కస్యాప్యున్నత్యై భవతి శిరసస్త్వయ్యవనతిః ॥ ౧౩॥


Oh boon-giver! BANa, 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)

అకాణ్డ-బ్రహ్మాణ్డ-క్షయచకిత-దేవాసురకృపా
విధేయస్యాఽఽసీద్ యస్త్రినయన విషం సంహృతవతః ।
స కల్మాషః కణ్ఠే తవ న కురుతే న శ్రియమహో
వికారోఽపి శ్లాఘ్యో భువన-భయ- భఙ్గ- వ్యసనినః ॥ ౧౪॥


When the ocean was being churned by the gods and demons for
`amRit'(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)

అసిద్ధార్థా నైవ క్వచిదపి సదేవాసురనరే
నివర్తన్తే నిత్యం జగతి జయినో యస్య విశిఖాః ।
స పశ్యన్నీశ త్వామితరసురసాధారణమభూత్
స్మరః స్మర్తవ్యాత్మా న హి వశిషు పథ్యః పరిభవః ॥ ౧౫॥


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)

మహీ పాదాఘాతాద్ వ్రజతి సహసా సంశయపదం
పదం విష్ణోర్భ్రామ్యద్ భుజ-పరిఘ-రుగ్ణ-గ్రహ- గణమ్ ।
ముహుర్ద్యౌర్దౌస్థ్యం యాత్యనిభృత-జటా-తాడిత-తటా
జగద్రక్షాయై త్వం నటసి నను వామైవ విభుతా ॥ ౧౬॥


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 ViShNu'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)

వియద్వ్యాపీ తారా-గణ-గుణిత-ఫేనోద్గమ-రుచిః
ప్రవాహో వారాం యః పృషతలఘుదృష్టః శిరసి తే ।
జగద్ద్వీపాకారం జలధివలయం తేన కృతమితి
అనేనైవోన్నేయం ధృతమహిమ దివ్యం తవ వపుః ॥ ౧౭॥


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)

రథః క్షోణీ యన్తా శతధృతిరగేన్ద్రో ధనురథో
రథాఙ్గే చన్ద్రార్కౌ రథ-చరణ-పాణిః శర ఇతి ।
దిధక్షోస్తే కోఽయం త్రిపురతృణమాడమ్బర విధిః
విధేయైః క్రీడన్త్యో న ఖలు పరతన్త్రాః ప్రభుధియః ॥ ౧౮॥


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 ViShNu  himself(who holds the
chariot-wheeel in his hand -Sudarshan chakra?), as the arrow . Why this
demonstrative show when you as the dictator of everything, could have done
the job as a trifle? The Lord's greatness is not dependent on anybody or
anything . ( Incidentally there is a view  that the burning of the three
cities  would refer to the burning of three kinds of bodies of man i.e.
`sthUla sharIra', `sUkShma sharIra' and `kAraNa sharIra').      (18)

హరిస్తే సాహస్రం కమల బలిమాధాయ పదయోః
యదేకోనే తస్మిన్ నిజముదహరన్నేత్రకమలమ్ ।
గతో భక్త్యుద్రేకః పరిణతిమసౌ చక్రవపుషః
త్రయాణాం రక్షాయై త్రిపురహర  జాగర్తి జగతామ్ ॥ ౧౯॥


ViShNu 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)

క్రతౌ సుప్తే జాగ్రత్ త్వమసి ఫలయోగే క్రతుమతాం
క్వ కర్మ ప్రధ్వస్తం ఫలతి పురుషారాధనమృతే ।
అతస్త్వాం సమ్ప్రేక్ష్య క్రతుషు ఫలదాన-ప్రతిభువం
శ్రుతౌ శ్రద్ధాం బధ్వా దృఢపరికరః కర్మసు జనః ॥ ౨౦॥


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)

క్రియాదక్షో దక్షః క్రతుపతిరధీశస్తనుభృతాం
ఋషీణామార్త్విజ్యం శరణద సదస్యాః సుర-గణాః ।
క్రతుభ్రంశస్త్వత్తః క్రతుఫల-విధాన-వ్యసనినః
ధ్రువం కర్తుం శ్రద్ధా విధురమభిచారాయ హి మఖాః ॥ ౨౧॥


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)

ప్రజానాథం నాథ ప్రసభమభికం స్వాం దుహితరం
గతం రోహిద్ భూతాం రిరమయిషుమృష్యస్య వపుషా ।
ధనుష్పాణేర్యాతం దివమపి సపత్రాకృతమముం
త్రసన్తం తేఽద్యాపి త్యజతి న మృగవ్యాధరభసః ॥ ౨౨॥


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)

స్వలావణ్యాశంసా ధృతధనుషమహ్నాయ తృణవత్
పురః ప్లుష్టం దృష్ట్వా పురమథన పుష్పాయుధమపి ।
యది స్త్రైణం దేవీ యమనిరత-దేహార్ధ-ఘటనాత్
అవైతి త్వామద్ధా బత వరద ముగ్ధా యువతయః ॥ ౨౩॥


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)

శ్మశానేష్వాక్రీడా స్మరహర పిశాచాః సహచరాః
చితా-భస్మాలేపః స్రగపి నృకరోటీ-పరికరః ।
అమఙ్గల్యం శీలం తవ భవతు నామైవమఖిలం
తథాపి స్మర్తౄణాం వరద పరమం మఙ్గలమసి ॥ ౨౪॥


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
aparAdha 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, PuShpadanta 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)

మనః ప్రత్యక్ చిత్తే సవిధమవిధాయాత్త-మరుతః
ప్రహృష్యద్రోమాణః ప్రమద-సలిలోత్సఙ్గతి-దృశః ।
యదాలోక్యాహ్లాదం హ్రద ఇవ నిమజ్యామృతమయే
దధత్యన్తస్తత్త్వం కిమపి యమినస్తత్ కిల భవాన్ ॥ ౨౫॥


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)
(The second line has an alternate (pAThabheda),
salilotsa.ngita (salila + utsa.ngita).
However, utsa.ngati is more appropriate than sa.ngita,
both in terms of meaning and grammar!
sa.ngita has grammatical problems (it needs to be
sa.ngIta which does not fit the meter! It may as well
be some printer's mistake originally which got
reprinted in newer books.)

త్వమర్కస్త్వం సోమస్త్వమసి పవనస్త్వం హుతవహః
త్వమాపస్త్వం వ్యోమ త్వము ధరణిరాత్మా త్వమితి చ ।
పరిచ్ఛిన్నామేవం త్వయి పరిణతా బిభ్రతి గిరం
న విద్మస్తత్తత్త్వం వయమిహ తు యత్ త్వం న భవసి ॥ ౨౬॥


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)

త్రయీం తిస్రో వృత్తీస్త్రిభువనమథో త్రీనపి సురాన్
అకారాద్యైర్వర్ణైస్త్రిభిరభిదధత్ తీర్ణవికృతి ।
తురీయం తే ధామ ధ్వనిభిరవరున్ధానమణుభిః
సమస్త-వ్యస్తం త్వాం శరణద గృణాత్యోమితి పదమ్ ॥ ౨౭॥


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 (JAgrat, Swapna, and suShupti-awakened,
dreaming and sleeping),the three worlds(BhUH, bhuvaH and suvaH) and the
three gods (Brahma, ViShNu 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)

భవః శర్వో రుద్రః పశుపతిరథోగ్రః సహమహాన్
తథా భీమేశానావితి యదభిధానాష్టకమిదమ్ ।
అముష్మిన్ ప్రత్యేకం ప్రవిచరతి దేవ శ్రుతిరపి
ప్రియాయాస్మైధామ్నే ప్రణిహిత-నమస్యోఽస్మి భవతే ॥ ౨౮॥


I salute you as the dear abode of the following 8 names:bhava,
sharva, rudra, pashupati, ugra, sahamahAn, bhIma, and IshAna;
the `Vedas' also discusses individually about these names .       (28)
(Also a variation of first and second lines as sahamahAnstathA.)

నమో నేదిష్ఠాయ ప్రియదవ దవిష్ఠాయ చ నమః
నమః క్షోదిష్ఠాయ స్మరహర మహిష్ఠాయ చ నమః ।
నమో వర్షిష్ఠాయ త్రినయన యవిష్ఠాయ చ నమః
నమః సర్వస్మై తే తదిదమతిసర్వాయ చ నమః ॥ ౨౯॥


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)

బహుల-రజసే విశ్వోత్పత్తౌ భవాయ నమో నమః
ప్రబల-తమసే తత్ సంహారే హరాయ నమో నమః ।
జన-సుఖకృతే సత్త్వోద్రిక్తౌ మృడాయ నమో నమః
ప్రమహసి పదే నిస్త్రైగుణ్యే శివాయ నమో నమః ॥ ౩౦॥


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)

కృశ-పరిణతి-చేతః క్లేశవశ్యం క్వ చేదం
క్వ చ తవ గుణ-సీమోల్లఙ్ఘినీ శశ్వదృద్ధిః ।
ఇతి చకితమమన్దీకృత్య మాం భక్తిరాధాద్
వరద చరణయోస్తే వాక్య-పుష్పోపహారమ్ ॥ ౩౧॥


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)

అసిత-గిరి-సమం స్యాత్ కజ్జలం సిన్ధు-పాత్రే
సుర-తరువర-శాఖా లేఖనీ పత్రముర్వీ ।
లిఖతి యది గృహీత్వా శారదా సర్వకాలం
తదపి తవ గుణానామీశ పారం న యాతి ॥ ౩౨॥


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)

అసుర-సుర-మునీన్ద్రైరర్చితస్యేన్దు-మౌలేః
గ్రథిత-గుణమహిమ్నో నిర్గుణస్యేశ్వరస్య ।
సకల-గణ-వరిష్ఠః పుష్పదన్తాభిధానః
రుచిరమలఘువృత్తైః స్తోత్రమేతచ్చకార ॥ ౩౩॥


The best one among all groups(Gandharva?), PuShpadanta 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)

అహరహరనవద్యం ధూర్జటేః స్తోత్రమేతత్
పఠతి పరమభక్త్యా శుద్ధ-చిత్తః పుమాన్ యః ।
స భవతి శివలోకే రుద్రతుల్యస్తథాఽత్ర
ప్రచురతర-ధనాయుః పుత్రవాన్ కీర్తిమాంశ్చ ॥ ౩౪॥


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)

మహేశాన్నాపరో దేవో మహిమ్నో నాపరా స్తుతిః ।
అఘోరాన్నాపరో మన్త్రో నాస్తి తత్త్వం గురోః పరమ్ ॥ ౩౫॥


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)

దీక్షా దానం తపస్తీర్థం జ్ఞానం యాగాదికాః క్రియాః ।
మహిమ్నస్తవ పాఠస్య కలాం నార్హన్తి షోడశీమ్ ॥ ౩౬॥


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)

కుసుమదశన-నామా సర్వ-గన్ధర్వ-రాజః
శశిధరవర-మౌలేర్దేవదేవస్య దాసః ।
స ఖలు నిజ-మహిమ్నో భ్రష్ట ఏవాస్య రోషాత్
స్తవనమిదమకార్షీద్ దివ్య-దివ్యం మహిమ్నః ॥ ౩౭॥


Kusumadanta(equivalent of PuShpadanta) 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)

సురగురుమభిపూజ్య స్వర్గ-మోక్షైక-హేతుం
పఠతి యది మనుష్యః ప్రాఞ్జలిర్నాన్య-చేతాః ।
వ్రజతి శివ-సమీపం కిన్నరైః స్తూయమానః
స్తవనమిదమమోఘం పుష్పదన్తప్రణీతమ్ ॥ ౩౮॥


If an aspirant for heaven and liberation, worships Shiva,the teacher of
gods, at first and then reads this unfailing hymn, composed by
PuShpadanta, 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)

ఆసమాప్తమిదం స్తోత్రం పుణ్యం గన్ధర్వ-భాషితమ్ ।
అనౌపమ్యం మనోహారి సర్వమీశ్వరవర్ణనమ్ ॥ ౩౯॥


Here ends this meritorious,charming and incomparable hymn, uttered by the
Gandharva, all in description of the great master .                              (39)

ఇత్యేషా వాఙ్మయీ పూజా శ్రీమచ్ఛఙ్కర-పాదయోః ।
అర్పితా తేన దేవేశః ప్రీయతాం మే సదాశివః ॥ ౪౦॥


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)

తవ తత్త్వం న జానామి కీదృశోఽసి మహేశ్వర ।
యాదృశోఽసి మహాదేవ తాదృశాయ నమో నమః ॥ ౪౧॥


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)

ఏకకాలం ద్వికాలం వా త్రికాలం యః పఠేన్నరః ।
సర్వపాప-వినిర్ముక్తః శివ లోకే మహీయతే ॥ ౪౨॥


Whoever reads this once, twice or thrice (in a day) revels in the domain of
Shiva, bereft of all sins .                              (42)

శ్రీ పుష్పదన్త-ముఖ-పఙ్కజ-నిర్గతేన
స్తోత్రేణ కిల్బిష-హరేణ హర-ప్రియేణ ।
కణ్ఠస్థితేన పఠితేన సమాహితేన
సుప్రీణితో భవతి భూతపతిర్మహేశః ॥ ౪౩॥


This hymn which is dear to Shiva, has emerged out of the lotus-like mouth
of PuShpadanta 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)

॥ ఇతి శ్రీ పుష్పదన్త విరచితం శివమహిమ్నః
         స్తోత్రం సమాప్తమ్ ॥


Thus ends the `shivamahimna hymn' composed by PuShpadanta.