Shiv Mahimna Stotra — Lyrics with Meaning

Verse 1

Mahimnah param te paramavidusho yadyasadrishi Stutir brahmadinam api tad avasannas tvayi girah | Athavachyah sarvah svamati-parinamavadhi grinan Mamapyesha stotre hara nirapavadah parikarah || 1 ||

O Hara, if praise by one who does not know the full extent of your greatness falls short, then even the words of Brahma and the gods fail before you. So no one who praises you as far as their mind reaches is to blame, and my attempt at this hymn is also blameless.

Verse 2

Atitah panthanam tava cha mahima vang-manasayor Atad-vyavrittya yam chakitam abhidhatte shrutir api | Sa kasya stotavyah katividha-gunah kasya vishayah Pade tvarvachine patati na manah kasya na vachah || 2 ||

Your greatness lies beyond the reach of speech and mind; even the Vedas describe you in awe only by saying "not this, not this." Who then can praise you fully? Yet whose mind and words do not turn to your form that appears before us?

Verse 3

Madhusphita vachah paramam amritam nirmitavatas Tava brahman kim vag api suraguror vismayapadam | Mama tvetam vanim guna-kathana-punyena bhavatah Punamityarthe'smin puramathana buddhir vyavasita || 3 ||

O Brahman, you created the honey-sweet words of the Vedas, the supreme nectar; how could even the speech of Brihaspati, guru of the gods, amaze you? O destroyer of Tripura, I have resolved on this hymn only to purify my own speech by telling your glories.

Verse 4

Tavaishvaryam yat taj jagad-udaya-raksha-pralayakrit Trayivastu vyastam tisrishu guna-bhinnasu tanushu | Abhavyanam asmin varada ramaniyam aramanim Vihantum vyakroshim vidadhata ihaike jadadhiyah || 4 ||

O giver of boons, your power creates, protects and dissolves the world, which the Vedas describe through three forms marked by the three gunas. Yet some dull-minded people raise loud arguments against it, pleasing to the ignorant but truly empty.

Verse 5

Kimihah kimkayah sa khalu kimupayas tribhuvanam Kimadharo dhata srijati kimupadana iti cha | Atarkyaishvarye tvayy anavasara-duhstho hatadhiyah Kutarko'yam kanshchin mukharayati mohaya jagatah || 5 ||

"With what wish, what body, what means, what support and what material does the creator make the three worlds?" Such false reasoning has no place before your power, which is beyond logic. Yet it makes some people talkative and confuses the world.

Verse 6

Ajanmano lokah kim avayavavanto'pi jagatam Adhishthataram kim bhava-vidhir anadritya bhavati | Anisho va kuryad bhuvana-janane kah parikaro Yato mandas tvam pratyamaravara samsherata ime || 6 ||

O best of the gods, can these worlds, made of parts, be unborn? Can creation happen without a creator? If not the Lord, who else could make the world, and with what means? Yet the foolish still doubt you.

Verse 7

Trayi sankhyam yogah pashupatimatam vaishnavam iti Prabhinne prasthane param idam adah pathyam iti cha | Ruchinam vaichitryad riju-kutila-nana-patha-jusham Nrinam eko gamyas tvam asi payasam arnava iva || 7 ||

The Vedas, Sankhya, Yoga, the Pashupata and Vaishnava paths are different routes, and people say "this is best, that is better." Because tastes differ, people walk straight or winding paths, but as all rivers reach the ocean, you alone are the one goal of all.

Verse 8

Mahokshah khatvangam parashur ajinam bhasma phaninah Kapalam chetiyat tava varada tantropakaranam | Suras tam tam riddhim dadhati tu bhavad-bhru-pranihitam Na hi svatmaramam vishaya-mriga-trishna bhramayati || 8 ||

O giver of boons, all you own is an old bull, a skull-staff, an axe, a deerskin, ash, snakes and a skull-bowl. Yet the gods enjoy riches given by a mere glance of your brow; the one who delights in his own Self is never led astray by the mirage of sense pleasures.

Verse 9

Dhruvam kashchit sarvam sakalam aparas tvadhruvam idam Paro dhrauvyadhrauvye jagati gadati vyasta-vishaye | Samaste'pyetasmin puramathana tair vismita iva Stuvan jihremi tvam na khalu nanu dhrishta mukharata || 9 ||

Some say the world is eternal, others that it is passing, and others that it is partly both. O destroyer of Tripura, though amazed by all these views, I am not ashamed to praise you; my talkativeness is itself my boldness.

Verse 10

Tavaishvaryam yatnad yad upari viranchir harir adhah Parichchhettum yatav analam anala-skandha-vapushah | Tato bhakti-shraddha-bhara-guru-grinadbhyam girisha yat Svayam tasthe tabhyam tava kim anuvrittir na phalati || 10 ||

When you appeared as a pillar of fire, Brahma went up and Vishnu went down to find your limits, but could not. When they then praised you with deep devotion and faith, you appeared before them yourself. O Lord of the mountain, what does service to you not bring?

Verse 11

Ayatnad apadya tribhuvanam avaira-vyatikaram Dashasyo yad bahun abhrita rana-kandu-paravashan | Shirah-padma-shreni-rachita-charanambhoruha-baleh Sthirayas tvad-bhaktes tripurahara visphurjitam idam || 11 ||

O destroyer of Tripura, ten-headed Ravana effortlessly made the three worlds free of rivals, his arms itching for battle. All this was the fruit of his firm devotion, in which he offered his own heads like a row of lotuses at your feet.

Verse 12

Amushya tvat-seva-samadhigata-saram bhujavanam Balat kailase'pi tvad-adhivasatau vikramayatah | Alabhya patale'pyalasa-chalitangushtha-shirasi Pratishtha tvayyasid dhruvam upachito muhyati khalah || 12 ||

When Ravana, with arms made mighty by serving you, tried to force up Kailash, your very home, you lazily pressed down the tip of your toe and he found no footing even in the netherworld. Truly, the wicked lose their wits when they grow powerful.

Verse 13

Yad riddhim sutramno varada paramochchair api satim Adhash chakre banah parijana-vidheya-tribhuvanah | Na tach chitram tasmin varivasitari tvach-charanayor Na kasya unnatyai bhavati shirasas tvayy avanatih || 13 ||

O giver of boons, Banasura brought the three worlds under him like servants and outshone even Indra's lofty glory. That is no wonder for one who served your feet; whose rise does not come from bowing the head before you?

Verse 14

Akanda-brahmanda-kshaya-chakita-devasura-kripa- Vidheyasyasid yas trinayana visham samhritavatah | Sa kalmashah kanthe tava na kurute na shriyam aho Vikaro'pi shlaghyo bhuvana-bhaya-bhanga-vyasaninah || 14 ||

O three-eyed one, when gods and demons, terrified that the universe would suddenly end, stirred your compassion, you swallowed the poison. The dark stain it left on your throat only adds to your beauty; even a flaw is praiseworthy in one devoted to removing the world's fear.

Verse 15

Asiddhartha naiva kvachid api sadevasura-nare Nivartante nityam jagati jayino yasya vishikhah | Sa pashyann isha tvam itara-sura-sadharanam abhut Smarah smartavyatma na hi vashishu pathyah paribhavah || 15 ||

Kamadeva, whose arrows never failed against gods, demons or humans, took you for an ordinary god and was burnt, left only as a memory. O Lord, insulting the self-controlled never ends well.

Verse 16

Mahi padaghatad vrajati sahasa samshayapadam Padam vishnor bhramyad-bhuja-parigha-rugna-grahaganam | Muhur dyaur dausthyam yatyanibhrita-jata-tadita-tata Jagad-rakshayai tvam natasi nanu vamaiva vibhuta || 16 ||

When you dance to protect the world, the earth trembles under your stamping feet, the stars and planets of the sky are scattered by your whirling arms, and heaven shakes as your loose locks strike it. Truly, your greatness seems to work in strange ways.

Verse 17

Viyad-vyapi taragana-gunita-phenodgama-ruchih Pravaho varam yah prishata-laghu-drishtah shirasi te | Jagad-dvipakaram jaladhi-valayam tena kritam Ity anenaivonneyam dhrita-mahima divyam tava vapuh || 17 ||

The flow of the Ganga, spread across the sky and sparkling with stars like foam, looks like a tiny drop on your head. That same river shaped the earth into islands ringed by oceans — from this alone one can guess the vastness of your divine form.

Verse 18

Rathah kshoni yanta shatadhritir agendro dhanur atho Rathange chandrarkau ratha-charana-panih shara iti | Didhakshos te ko'yam tripura-trinam adambara-vidhir Vidheyaih kridantyo na khalu paratantrah prabhudhiyah || 18 ||

To burn Tripura, the earth became your chariot, Brahma the charioteer, Mount Meru the bow, the sun and moon the wheels and Vishnu the arrow. Why such display to burn Tripura, which was like a blade of grass to you? The Lord merely plays with those who serve him; he depends on nothing.

Verse 19

Haris te sahasram kamala-balim adhaya padayor Yad ekone tasmin nijam udaharan netra-kamalam | Gato bhaktyudrekah parinatim asau chakra-vapusha Trayanam rakshayai tripurahara jagarti jagatam || 19 ||

Vishnu offered a thousand lotuses at your feet; when one was missing, he plucked out his own lotus-like eye and offered it. O destroyer of Tripura, that overflowing devotion took the form of the Sudarshan discus and stays ever awake to protect the three worlds.

Verse 20

Kratau supte jagrat tvam asi phalayoge kratumatam Kva karma pradhvastam phalati purusharadhanam rite | Atas tvam samprekshya kratushu phaladana-pratibhuvam Shrutau shraddham baddhva dridha-parikarah karmasu janah || 20 ||

Even after the sacrifice is over, you stay awake to give its fruit to those who performed it; how could a finished act bear fruit without worship of the Supreme? So, seeing you as the guarantor of results, people trust the Vedas and act with firm resolve.

Verse 21

Kriyadaksho dakshah kratupatir adhishas tanubhritam Rishinam artvijyam sharanada sadasyah suraganah | Kratubhramshas tvattah kratu-phala-vidhana-vyasanino Dhruvam kartuh shraddha-vidhuram abhicharaya hi makhah || 21 ||

O giver of refuge, Daksha, skilled in rites and lord of beings, was the host, the sages were the priests and the gods the assembly; yet that sacrifice was destroyed by you, the giver of all fruits. Truly, a sacrifice done without faith turns to harm for the one who performs it.

Verse 22

Prajanatham natha prasabham abhikam svam duhitaram Gatam rohid-bhutam riramayishum rishyasya vapusha | Dhanush-paner yatam divam api sapatrakritam amum Trasantam te'dyapi tyajati na mriga-vyadha-rabhasah || 22 ||

O Lord, when Prajapati Brahma, overcome by desire, took the form of a stag and pursued his own daughter, you took up your bow and pierced him with an arrow. Even today, your hunter form (the star Ardra) has not stopped chasing that frightened stag (the star Mrigashira) as it flees across the sky.

Verse 23

Svalavanyashamsa dhrita-dhanusham ahnaya trinavat Purah plushtam drishtva puramathana pushpayudham api | Yadi strainam devi yamanirata dehardha-ghatanad Avaiti tvam addha bata varada mugdha yuvatayah || 23 ||

O destroyer of Tripura, Parvati saw Kamadeva, bow in hand and trusting in her beauty, burnt before you in an instant like straw. O master of self-control, if she still thinks you are ruled by a woman because she shares half your body, one can only say that young women are innocent.

Verse 24

Shmashaneshv akrida smarahara pishachah sahacharash Chita-bhasmalepah srag api nri-karoti-parikarah | Amangalyam shilam tava bhavatu namaivam akhilam Tathapi smartrinam varada paramam mangalam asi || 24 ||

O destroyer of Kama, you roam the cremation grounds, ghosts are your companions, you smear yourself with pyre ash and wear a garland of skulls. Let all this seem inauspicious; yet, O giver of boons, to those who remember you, you are supreme auspiciousness.

Verse 25

Manah pratyak-chitte savidham avadhayatta-marutah Prahrishyad-romanah pramada-salilotsangita-drishah | Yad alokyahladam hrada iva nimajjyamritamaye Dadhaty antas tattvam kim api yaminas tat kila bhavan || 25 ||

Yogis hold the breath and fix the mind within; their hair stands on end and their eyes fill with tears of joy. That indescribable bliss they find within, like plunging into a lake of nectar — that is you.

Verse 26

Tvam arkas tvam somas tvam asi pavanas tvam hutavahas Tvam apas tvam vyoma tvam u dharanir atma tvam iti cha | Parichchhinnam evam tvayi parinata bibhratu giram Na vidmas tat tattvam vayam iha tu yat tvam na bhavasi || 26 ||

You are the sun, the moon, the wind, fire, water, space, earth and the Self — let the wise describe you in such limited words. But we know of nothing at all that you are not.

Verse 27

Trayim tisro vrittis tribhuvanam atho trin api suran Akaradyair varnais tribhir abhidadhat tirna-vikriti | Turiyam te dhama dhvanibhir avarundhanam anubhih Samastam vyastam tvam sharanada grinaty om iti padam || 27 ||

O giver of refuge, the three sounds of Om (A, U, M) stand for the three Vedas, the three states (waking, dream, deep sleep), the three worlds and the three gods, while its subtle resonance points to your fourth (Turiya) state beyond change. So Om names you both as the whole and in your separate aspects.

Verse 28

Bhavah sharvo rudrah pashupatir athograh sahamahams Tatha bhimeshanav iti yad abhidhanashtakam idam | Amushmin pratyekam pravicharati deva shrutir api Priyayasmai dhamne pranihita-namasyo'smi bhavate || 28 ||

Bhava, Sharva, Rudra, Pashupati, Ugra, Mahadeva, Bhima and Ishana — these are your eight names, and the Vedas praise each one of them. O God, to you, the beloved abode of these names, I bow with all my heart.

Verse 29

Namo nedishthaya priyadava davishthaya cha namo Namah kshodishthaya smarahara mahishthaya cha namah | Namo varshishthaya trinayana yavishthaya cha namo Namah sarvasmai te tad idam iti sarvaya cha namah || 29 ||

O lover of solitude, salutations to you, nearest of all and farthest of all. O destroyer of Kama, smallest and greatest; O three-eyed one, oldest and youngest — salutations; salutations to you who are all things and beyond all.

Verse 30

Bahala-rajase vishvotpattau bhavaya namo namah Prabala-tamase tat-samhare haraya namo namah | Jana-sukhakrite sattvodriktau mridaya namo namah Pramahasi pade nistraigunye shivaya namo namah || 30 ||

Salutations to Bhava, full of rajas, for creating the world; to Hara, full of tamas, for dissolving it. Salutations to Mrida, full of sattva, for the happiness of beings; and again and again to Shiva, the radiant state beyond all three gunas.

Verse 31

Krisha-parinati chetah kleshavashyam kva chedam Kva cha tava guna-simollanghini shashvad-riddhih | Iti chakitam amandikritya mam bhaktir adhad Varada charanayos te vakya-pushpopaharam || 31 ||

How small is my mind, ruled by suffering, and how vast is your eternal glory that crosses every limit! O giver of boons, I was afraid, but devotion gave me courage, and I have laid this offering of word-flowers at your feet.

Verse 32

Asita-giri-samam syat kajjalam sindhu-patre Surataru-vara-shakha lekhani patram urvi | Likhati yadi grihitva sharada sarvakalam Tad api tava gunanam isha param na yati || 32 ||

If there were ink equal to a black mountain, the ocean as the inkpot, a branch of the wish-fulfilling tree as the pen and the whole earth as paper, and Saraswati herself wrote for all time — even then, O Lord, she would not reach the end of your glories.

Verse 33

Asura-sura-munindrair architasyendumaulor Grathita-guna-mahimno nirgunasyeshvarasya | Sakala-gana-varishthah pushpadantabhidhano Ruchiram alaghu-vrittaih stotram etach chakara || 33 ||

Pushpadanta, foremost among Shiva's attendants, composed this beautiful hymn in long metres for the Lord worshipped by demons, gods and great sages, who wears the moon on his head, and who, though beyond qualities, is praised for his glories.

Verse 34

Ahar-ahar anavadyam dhurjateh stotram etat Pathati parama-bhaktya shuddha-chittah puman yah | Sa bhavati shivaloke rudra-tulyas tatha'tra Prachuratara-dhanayuh putravan kirtimamsh cha || 34 ||

(Phalashruti) Tradition says that one who reads this flawless hymn to matted-haired Shiva every day, with a pure mind and deep devotion, is honoured like Rudra in Shiva's realm, and in this world too is blessed with plenty, long life, children and good name.

Verse 35

Maheshan naparo devo mahimno napara stutih | Aghoran naparo mantro nasti tattvam guroh param || 35 ||

There is no god higher than Mahesh, no hymn greater than the Mahimna, no mantra greater than Aghora, and no truth higher than the Guru.

Verse 36

Diksha danam tapas tirtham jnanam yagadikah kriyah | Mahimnastava-pathasya kalam narhanti shodashim || 36 ||

Initiation, charity, austerity, pilgrimage, learning and rites such as sacrifice — tradition says none of these equals even a sixteenth part of reciting the Mahimna hymn.

Verse 37

Kusuma-dashana-nama sarva-gandharva-rajah Shashidhara-vara-mauler devadevasya dasah | Sa khalu nija-mahimno bhrashta evasya roshat Stavanam idam akarshid divya-divyam mahimnah || 37 ||

The king of gandharvas named Kusumadashana (Pushpadanta) was a servant of Shiva, God of gods, who wears the moon on his head. When he lost his own powers through Shiva's anger, he composed this most divine hymn on the Lord's greatness.

Verse 38

Suravara-muni-pujyam svarga-mokshaika-hetum Pathati yadi manushyah pranjalir nanya-chetah | Vrajati shiva-samipam kinnaraih stuyamanah Stavanam idam amogham pushpadanta-pranitam || 38 ||

This hymn by Pushpadanta, honoured by gods and sages, never fails. It is believed that one who reads it with folded hands and an undivided mind reaches Shiva's presence, praised by the kinnaras.

Verse 39

Asamaptam idam stotram punyam gandharva-bhashitam | Anaupamyam manohari sarvam ishvara-varnanam || 39 ||

Here ends this holy hymn spoken by the gandharva — matchless, enchanting, and wholly a description of the Lord.

Verse 40

Ity esha vangmayi puja shrimach-chhankara-padayoh | Arpita tena deveshah priyatam me sadashivah || 40 ||

This worship made of words is offered at the feet of Shri Shankar; may Sadashiv, Lord of the gods, be pleased with me through it.

Verse 41

Tava tattvam na janami kidrisho'si maheshvara | Yadrisho'si mahadeva tadrishaya namo namah || 41 ||

O Maheshvara, I do not know your true nature or what you are like. O Mahadeva, whatever you are, to that I bow again and again.

Verse 42

Ekakalam dvikalam va trikalam yah pathen narah | Sarva-papa-vinirmuktah shivaloke mahiyate || 42 ||

Tradition says that whoever reads this once, twice or three times a day is freed from all sins and honoured in Shiva's realm.

Verse 43

Shri-pushpadanta-mukha-pankaja-nirgatena Stotrena kilbishaharena harapriyena | Kanthasthitena pathitena samahitena Suprinito bhavati bhutapatir maheshah || 43 ||

When this hymn — which came from the lotus mouth of Shri Pushpadanta, removes sin and is dear to Shiva — is learnt by heart and recited with a focused mind, Mahesh, Lord of all beings, is deeply pleased.