ಸೌರಭ - Sourabha: December 2010

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॥ शिवमहिम्न स्तोत्र पुष्पदन्त ॥

|| ಶಿವಮಹಿಮ್ನ ಸ್ತೋತ್ರ ಪುಷ್ಪದಂತ ||
|| atha SrI Sivamahimnastotram ||

महिम्नः पारं ते परमविदुषो यद्यसदृशी
स्तुतिर्ब्रह्मादीनामपि तदवसन्नास्त्वयि गिरः ।
अथाऽवाच्यः सर्वः स्वमतिपरिणामावधि गृणन्‌
ममाप्येष स्तोत्रे हर निरपवादः परिकरः   ॥१॥

अतीतः पन्थानं तव च महिमा वाङ्मनसयोः
अतद्व्यावृत्त्या यं चकितमभिधत्ते श्रुतिरपि ।
स कस्य स्तोतव्यः कतिविधगुणः कस्य विषयः
पदे त्वर्वाचीने पतति न मनः कस्य न वचः   ॥२॥

मधुस्फीता वाचः परमममृतं निर्मितवतः
तव ब्रह्मन्‌ किं वागपि सुरगुरोर्विस्मयपदम्‌ ।
मम त्वेतां वाणीं गुणकथनपुण्येन भवतः
पुनामीत्यर्थेऽस्मिन्‌ पुरमथन बुद्धिर्व्यवसिता   ॥३॥

तवैश्वर्यं यत्तज्जगदुदयरक्षाप्रलयकृत्‌
त्रयीवस्तु व्यस्तं तिस्रुषु गुणभिन्नासु तनुषु ।
अभव्यानामस्मिन्‌ वरद रमणीयामरमणीं
विहन्तुं व्याक्रोशीं विदधत इहैके जडधियः   ॥४॥

किमीहः किंकायः स खलु किमुपायस्त्रिभुवनं
किमाधारो धाता सृजति किमुपादान इति च ।
अतर्क्यैश्वर्ये त्वय्यनवसर दुःस्थो हतधियः
कुतर्कोऽयं कांश्चित्‌ मुखरयति मोहाय जगतः   ॥५॥

अजन्मानो लोकाः किमवयववन्तोऽपि जगतां
अधिष्ठातारं किं भवविधिरनादृत्य भवति ।
अनीशो वा कुर्याद्‌ भुवनजनने कः परिकरो
यतो मन्दास्त्वां प्रत्यमरवर संशेरत इमे   ॥६॥

त्रयी साङ्ख्यं योगः पशुपतिमतं वैष्णवमिति
प्रभिन्ने प्रस्थाने परमिदमदः पथ्यमिति च ।
रुचीनां वैचित्र्यादृजुकुटिल नानापथजुषां
नृणामेको गम्यस्त्वमसि पयसामर्णव इव   ॥७॥

महोक्षः खट्वाङ्गं परशुरजिनं भस्म फणिनः
कपालं चेतीयत्तव वरद तन्त्रोपकरणम्‌ ।
सुरास्तां तामृद्धिं दधति तु भवद्भूप्रणिहितां
न हि स्वात्मारामं विषयमृगतृष्णा भ्रमयति   ॥८॥

ध्रुवं कश्चित्‌ सर्वं सकलमपरस्त्वध्रुवमिदं
परो ध्रौव्याऽध्रौव्ये जगति गदति व्यस्तविषये ।
समस्तेऽप्येतस्मिन्‌ पुरमथन तैर्विस्मित इव
स्तुवन्‌ जिह्रेमि त्वां न खलु ननु धृष्टा मुखरता   ॥९॥

तवैश्वर्यं यत्नाद्‌ यदुपरि विरिञ्चिर्हरिरधः
परिच्छेतुं यातावनलमनलस्कन्धवपुषः ।
ततो भक्तिश्रद्धा-भरगुरु-गृणद्भ्यां गिरिश यत्‌
स्वयं तस्थे ताभ्यां तव किमनुवृत्तिर्न फलति   ॥१०॥

अयत्नादासाद्य त्रिभुवनमवैरव्यतिकरं
दशास्यो यद्बाहूनभृत रणकण्डू-परवशान्‌ ।
शिरःपद्मश्रेणी-रचितचरणाम्भोरुह-बलेः
स्थिरायास्त्वद्भक्तेस्त्रिपुरहर विस्फूर्जितमिदम्‌   ॥११॥

अमुष्य त्वत्सेवा-समधिगतसारं भुजवनं
बलात्‌ कैलासेऽपि त्वदधिवसतौ विक्रमयतः ।
अलभ्या पातालेऽप्यलसचलिताङ्गुष्ठशिरसि
प्रतिष्ठा त्वय्यासीद्‌ ध्रुवमुपचितो मुह्यति खलः   ॥१२॥

यदृद्धिं सुत्राम्णो वरद परमोच्चैरपि सतीं
अधश्चक्रे बाणः परिजनविधेयत्रिभुवनः ।
न तच्चित्रं तस्मिन्‌ वरिवसितरि त्वच्चरणयोः
न कस्याप्युन्नत्यै भवति शिरसस्त्वय्यवनतिः   ॥१३॥

अकाण्ड-ब्रह्माण्ड-क्षयचकित-देवासुरकृपा
विधेयस्याऽऽसीद्‌ यस्त्रिनयन विषं संहृतवतः ।
स कल्माषः कण्ठे तव न कुरुते न श्रियमहो
विकारोऽपि श्लाघ्यो भुवन-भय- भङ्ग- व्यसनिनः   ॥१४॥

असिद्धार्था नैव क्वचिदपि सदेवासुरनरे
निवर्तन्ते नित्यं जगति जयिनो यस्य विशिखाः ।
स पश्यन्नीश त्वामितरसुरसाधारणमभूत्‌
स्मरः स्मर्तव्यात्मा न हि वशिषु पथ्यः परिभवः   ॥१५॥

मही पादाघाताद्‌ व्रजति सहसा संशयपदं
पदं विष्णोर्भ्राम्यद्‌ भुज-परिघ-रुग्ण-ग्रह- गणम्‌ ।
मुहुर्द्यौर्दौस्थ्यं यात्यनिभृत-जटा-ताडित-तटा
जगद्रक्षायै त्वं नटसि ननु वामैव विभुता   ॥१६॥

वियद्व्यापी तारा-गण-गुणित-फेनोद्गम-रुचिः
प्रवाहो वारां यः पृषतलघुदृष्टः शिरसि ते ।
जगद्द्वीपाकारं जलधिवलयं तेन कृतमिति
अनेनैवोन्नेयं धृतमहिम दिव्यं तव वपुः   ॥१७॥

रथः क्षोणी यन्ता शतधृतिरगेन्द्रो धनुरथो
रथाङ्गे चन्द्रार्कौ रथ-चरण-पाणिः शर इति ।
दिधक्षोस्ते कोऽयं त्रिपुरतृणमाडम्बर-विधिः
विधेयैः क्रीडन्त्यो न खलु परतन्त्राः प्रभुधियः   ॥१८॥

हरिस्ते साहस्रं कमल बलिमाधाय पदयोः
यदेकोने तस्मिन्‌ निजमुदहरन्नेत्रकमलम्‌ ।
गतो भक्त्युद्रेकः परिणतिमसौ चक्रवपुषः
त्रयाणां रक्षायै त्रिपुरहर जागर्ति जगताम्‌   ॥१९॥

क्रतौ सुप्ते जाग्रत्‌ त्वमसि फलयोगे क्रतुमतां
क्व कर्म प्रध्वस्तं फलति पुरुषाराधनमृते ।
अतस्त्वां सम्प्रेक्ष्य क्रतुषु फलदान-प्रतिभुवं
श्रुतौ श्रद्धां बध्वा दृढपरिकरः कर्मसु जनः   ॥२०॥

क्रियादक्षो दक्षः क्रतुपतिरधीशस्तनुभृतां
ऋषीणामार्त्विज्यं शरणद सदस्याः सुर-गणाः ।
क्रतुभ्रंशस्त्वत्तः क्रतुफल-विधान-व्यसनिनः
ध्रुवं कर्तुः श्रद्धा-विधुरमभिचाराय हि मखाः   ॥२१॥

प्रजानाथं नाथ प्रसभमभिकं स्वां दुहितरं
गतं रोहिद्‌ भूतां रिरमयिषुमृष्यस्य वपुषा ।
धनुष्पाणेर्यातं दिवमपि सपत्राकृतममुं
त्रसन्तं तेऽद्यापि त्यजति न मृगव्याधरभसः   ॥२२॥

स्वलावण्याशंसा धृतधनुषमह्नाय तृणवत्‌
पुरः प्लुष्टं दृष्ट्वा पुरमथन पुष्पायुधमपि ।
यदि स्त्रैणं देवी यमनिरत-देहार्ध-घटनात्‌
अवैति त्वामद्धा बत वरद मुग्धा युवतयः   ॥२३॥

श्मशानेष्वाक्रीडा स्मरहर पिशाचाः सहचराः
चिता-भस्मालेपः स्रगपि नृकरोटी-परिकरः ।
अमङ्गल्यं शीलं तव भवतु नामैवमखिलं
तथापि स्मर्तॄणां वरद परमं मङ्गलमसि   ॥२४॥

मनः प्रत्यक्चित्ते सविधमविधायात्त-मरुतः
प्रहृष्यद्रोमाणः प्रमद-सलिलोत्सङ्गति-दृशः ।
यदालोक्याह्लादं ह्रद इव निमज्यामृतमये
दधत्यन्तस्तत्त्वं किमपि यमिनस्तत्‌ किल भवान्‌   ॥२५॥

त्वमर्कस्त्वं सोमस्त्वमसि पवनस्त्वं हुतवहः
त्वमापस्त्वं व्योम त्वमु धरणिरात्मा त्वमिति च ।
परिच्छिन्नामेवं त्वयि परिणता बिभ्रति गिरं
न विद्मस्तत्तत्त्वं वयमिह तु यत्‌ त्वं न भवसि   ॥२६॥

त्रयीं तिस्रो वृत्तीस्त्रिभुवनमथो त्रीनपि सुरान्‌
अकाराद्यैर्वर्णैस्त्रिभिरभिदधत्‌ तीर्णविकृति ।
तुरीयं ते धाम ध्वनिभिरवरुन्धानमणुभिः
समस्तं व्यस्तं त्वां शरणद गृणात्योमिति पदम्‌   ॥२७॥

भवः शर्वो रुद्रः पशुपतिरथोग्रः सहमहान्‌
तथा भीमेशानाविति यदभिधानाष्टकमिदम्‌ ।
अमुष्मिन्‌ प्रत्येकं प्रविचरति देव श्रुतिरपि
प्रियायास्मैधाम्ने प्रणिहित-नमस्योऽस्मि भवते   ॥२८॥

नमो नेदिष्ठाय प्रियदव दविष्ठाय च नमः
नमः क्षोदिष्ठाय स्मरहर महिष्ठाय च नमः ।
नमो वर्षिष्ठाय त्रिनयन यविष्ठाय च नमः
नमः सर्वस्मै ते तदिदमतिसर्वाय च नमः ॥२९॥

बहुल-रजसे विश्वोत्पत्तौ भवाय नमो नमः
प्रबल-तमसे तत्‌ संहारे हराय नमो नमः ।
जन-सुखकृते सत्त्वोद्रिक्तौ मृडाय नमो नमः
प्रमहसि पदे निस्त्रैगुण्ये शिवाय नमो नमः   ॥३०॥

कृश-परिणति-चेतः क्लेशवश्यं क्व चेदं क्व च तव गुण-सीमोल्लङ्घिनी शश्वदृद्धिः ।
इति चकितममन्दीकृत्य मां भक्तिराधाद्‌ वरद चरणयोस्ते वाक्य-पुष्पोपहारम्‌   ॥३१॥

असित-गिरि-समं स्यात्‌ कज्जलं सिन्धु-पात्रे सुर-तरुवर-शाखा लेखनी पत्रमुर्वी ।
लिखति यदि गृहीत्वा शारदा सर्वकालं तदपि तव गुणानामीश पारं न याति   ॥३२॥

असुर-सुर-मुनीन्द्रैरर्चितस्येन्दु-मौलेः ग्रथित-गुणमहिम्नो निर्गुणस्येश्वरस्य ।
सकल-गण-वरिष्ठः पुष्पदन्ताभिधानः रुचिरमलघुवृत्तैः स्तोत्रमेतच्चकार   ॥३३॥

अहरहरनवद्यं धूर्जटेः स्तोत्रमेतत्‌ पठति परमभक्त्या शुद्ध-चित्तः पुमान्‌ यः ।
स भवति शिवलोके रुद्रतुल्यस्तथाऽत्र प्रचुरतर-धनायुः पुत्रवान्‌ कीर्तिमांश्च   ॥३४॥

महेशान्नापरो देवो महिम्नो नापरा स्तुतिः ।
अघोरान्नापरो मन्त्रो नास्ति तत्त्वं गुरोः परम्‌   ॥३५॥

दीक्षा दानं तपस्तीर्थं ज्ञानं यागादिकाः क्रियाः ।
महिम्नस्तव पाठस्य कलां नार्हन्ति षोडशीम्‌   ॥३६॥

कुसुमदशन-नामा सर्व-गन्धर्व-राजः
शशिधरवर-मौलेर्देवदेवस्य दासः ।
स खलु निज-महिम्नो भ्रष्ट एवास्य रोषात्‌
स्तवनमिदमकार्षीद्‌ दिव्य-दिव्यं महिम्नः   ॥३७॥

सुरगुरुमभिपूज्य स्वर्ग-मोक्षैक-हेतुं
पठति यदि मनुष्यः प्राञ्जलिर्नान्य-चेताः ।
व्रजति शिव-समीपं किन्नरैः स्तूयमानः
स्तवनमिदममोघं पुष्पदन्तप्रणीतम्‌   ॥३८॥

आसमाप्तमिदं स्तोत्रं पुण्यं गन्धर्व-भाषितम्‌ ।
अनौपम्यं मनोहारि सर्वमीश्वरवर्णनम्‌   ॥३९॥

इत्येषा वाङ्मयी पूजा श्रीमच्छङ्कर-पादयोः ।
अर्पिता तेन देवेशः प्रीयतां मे सदाशिवः   ॥४०॥

तव तत्त्वं न जानामि कीदृशोऽसि महेश्वर ।
यादृशोऽसि महादेव तादृशाय नमो नमः   ॥४१॥

एककालं द्विकालं वा त्रिकालं यः पठेन्नरः ।
सर्वपाप-विनिर्मुक्तः शिव लोके महीयते   ॥४२॥

श्री पुष्पदन्त-मुख-पङ्कज-निर्गतेन
स्तोत्रेण किल्बिष-हरेण हर-प्रियेण ।
कण्ठस्थितेन पठितेन समाहितेन
सुप्रीणितो भवति भूतपतिर्महेशः   ॥४३॥

॥ इति श्री पुष्पदन्त विरचितं शिवमहिम्नः स्तोत्रं समाप्तम्‌   ॥

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ಮಮಾಪ್ಯೇಷ ಸ್ತೋತ್ರೇ ಹರ ನಿರಪವಾದಃ ಪರಿಕರಃ   ||೧||

ಅತೀತಃ ಪಂಥಾನಂ ತವ ಚ ಮಹಿಮಾ ವಾಙ್ಮನಸಯೋಃ
ಅತದ್ವ್ಯಾವೃತ್ತ್ಯಾ ಯಂ ಚಕಿತಮಭಿಧತ್ತೇ ಶ್ರುತಿರಪಿ |
ಸ ಕಸ್ಯ ಸ್ತೋತವ್ಯಃ ಕತಿವಿಧಗುಣಃ ಕಸ್ಯ ವಿಷಯಃ
ಪದೇ ತ್ವರ್ವಾಚೀನೇ ಪತತಿ ನ ಮನಃ ಕಸ್ಯ ನ ವಚಃ   ||೨||

ಮಧುಸ್ಫೀತಾ ವಾಚಃ ಪರಮಮಮೃತಂ ನಿರ್ಮಿತವತಃ
ತವ ಬ್ರಹ್ಮನ್ ಕಿಂ ವಾಗಪಿ ಸುರಗುರೋರ್ವಿಸ್ಮಯಪದಮ್ |
ಮಮ ತ್ವೇತಾಂ ವಾಣೀಂ ಗುಣಕಥನಪುಣ್ಯೇನ ಭವತಃ
ಪುನಾಮೀತ್ಯರ್ಥೇऽಸ್ಮಿನ್ ಪುರಮಥನ ಬುದ್ಧಿರ್ವ್ಯವಸಿತಾ   ||೩||

ತವೈಶ್ವರ್ಯಂ ಯತ್ತಜ್ಜಗದುದಯರಕ್ಷಾಪ್ರಲಯಕೃತ್
ತ್ರಯೀವಸ್ತು ವ್ಯಸ್ತಂ ತಿಸ್ರುಷು ಗುಣಭಿನ್ನಾಸು ತನುಷು |
ಅಭವ್ಯಾನಾಮಸ್ಮಿನ್ ವರದ ರಮಣೀಯಾಮರಮಣೀಂ
ವಿಹಂತುಂ ವ್ಯಾಕ್ರೋಶೀಂ ವಿದಧತ ಇಹೈಕೇ ಜಡಧಿಯಃ   ||೪||

ಕಿಮೀಹಃ ಕಿಂಕಾಯಃ ಸ ಖಲು ಕಿಮುಪಾಯಸ್ತ್ರಿಭುವನಂ
ಕಿಮಾಧಾರೋ ಧಾತಾ ಸೃಜತಿ ಕಿಮುಪಾದಾನ ಇತಿ ಚ |
ಅತರ್ಕ್ಯೈಶ್ವರ್ಯೇ ತ್ವಯ್ಯನವಸರ ದುಃಸ್ಥೋ ಹತಧಿಯಃ
ಕುತರ್ಕೋऽಯಂ ಕಾಂಶ್ಚಿತ್ ಮುಖರಯತಿ ಮೋಹಾಯ ಜಗತಃ   ||೫||

ಅಜನ್ಮಾನೋ ಲೋಕಾಃ ಕಿಮವಯವವಂತೋऽಪಿ ಜಗತಾಂ
ಅಧಿಷ್ಠಾತಾರಂ ಕಿಂ ಭವವಿಧಿರನಾದೃತ್ಯ ಭವತಿ |
ಅನೀಶೋ ವಾ ಕುರ್ಯಾದ್ ಭುವನಜನನೇ ಕಃ ಪರಿಕರೋ
ಯತೋ ಮನ್ದಾಸ್ತ್ವಾಂ ಪ್ರತ್ಯಮರವರ ಸಂಶೇರತ ಇಮೇ   ||೬||

ತ್ರಯೀ ಸಾಂಖ್ಯಂ ಯೋಗಃ ಪಶುಪತಿಮತಂ ವೈಷ್ಣವಮಿತಿ
ಪ್ರಭಿನ್ನೇ ಪ್ರಸ್ಥಾನೇ ಪರಮಿದಮದಃ ಪಥ್ಯಮಿತಿ ಚ |
ರುಚೀನಾಂ ವೈಚಿತ್ರ್ಯಾದೃಜುಕುಟಿಲ ನಾನಾಪಥಜುಷಾಂ
ನೃಣಾಮೇಕೋ ಗಮ್ಯಸ್ತ್ವಮಸಿ ಪಯಸಾಮರ್ಣವ ಇವ   ||೭||

ಮಹೋಕ್ಷಃ ಖಟ್ವಾಂಗಂ ಪರಶುರಜಿನಂ ಭಸ್ಮ ಫಣಿನಃ
ಕಪಾಲಂ ಚೇತೀಯತ್ತವ ವರದ ತಂತ್ರೋಪಕರಣಮ್ |
ಸುರಾಸ್ತಾಂ ತಾಮೃದ್ಧಿಂ ದಧತಿ ತು ಭವದ್ಭೂಪ್ರಣಿಹಿತಾಂ
ನ ಹಿ ಸ್ವಾತ್ಮಾರಾಮಂ ವಿಷಯಮೃಗತೃಷ್ಣಾ ಭ್ರಮಯತಿ   ||೮||

ಧ್ರುವಂ ಕಶ್ಚಿತ್ ಸರ್ವಂ ಸಕಲಮಪರಸ್ತ್ವಧ್ರುವಮಿದಂ
ಪರೋ ಧ್ರೌವ್ಯಾऽಧ್ರೌವ್ಯೇ ಜಗತಿ ಗದತಿ ವ್ಯಸ್ತವಿಷಯೇ |
ಸಮಸ್ತೇऽಪ್ಯೇತಸ್ಮಿನ್ ಪುರಮಥನ ತೈರ್ವಿಸ್ಮಿತ ಇವ
ಸ್ತುವನ್ ಜಿಹ್ರೇಮಿ ತ್ವಾಂ ನ ಖಲು ನನು ಧೃಷ್ಟಾ ಮುಖರತಾ   ||೯||

ತವೈಶ್ವರ್ಯಂ ಯತ್ನಾದ್ ಯದುಪರಿ ವಿರಿಂಚಿರ್ಹರಿರಧಃ
ಪರಿಚ್ಛೇತುಂ ಯಾತಾವನಲಮನಲಸ್ಕಂಧವಪುಷಃ |
ತತೋ ಭಕ್ತಿಶ್ರದ್ಧಾ-ಭರಗುರು-ಗೃಣದ್ಭ್ಯಾಂ ಗಿರಿಶ ಯತ್
ಸ್ವಯಂ ತಸ್ಥೇ ತಾಭ್ಯಾಂ ತವ ಕಿಮನುವೃತ್ತಿರ್ನ ಫಲತಿ   ||೧೦||

ಅಯತ್ನಾದಾಸಾದ್ಯ ತ್ರಿಭುವನಮವೈರವ್ಯತಿಕರಂ
ದಶಾಸ್ಯೋ ಯದ್ಬಾಹೂನಭೃತ ರಣಕಂಡೂ-ಪರವಶಾನ್ |
ಶಿರಃಪದ್ಮಶ್ರೇಣೀ-ರಚಿತಚರಣಾಂಭೋರುಹ-ಬಲೇಃ
ಸ್ಥಿರಾಯಾಸ್ತ್ವದ್ಭಕ್ತೇಸ್ತ್ರಿಪುರಹರ ವಿಸ್ಫೂರ್ಜಿತಮಿದಮ್   ||೧೧||

ಅಮುಷ್ಯ ತ್ವತ್ಸೇವಾ-ಸಮಧಿಗತಸಾರಂ ಭುಜವನಂ
ಬಲಾತ್ ಕೈಲಾಸೇऽಪಿ ತ್ವದಧಿವಸತೌ ವಿಕ್ರಮಯತಃ |
ಅಲಭ್ಯಾ ಪಾತಾಲೇऽಪ್ಯಲಸಚಲಿತಾಂಗುಷ್ಠಶಿರಸಿ
ಪ್ರತಿಷ್ಠಾ ತ್ವಯ್ಯಾಸೀದ್ ಧ್ರುವಮುಪಚಿತೋ ಮುಹ್ಯತಿ ಖಲಃ   ||೧೨||

ಯದೃದ್ಧಿಂ ಸುತ್ರಾಮ್ಣೋ ವರದ ಪರಮೋಚ್ಚೈರಪಿ ಸತೀಂ
ಅಧಶ್ಚಕ್ರೇ ಬಾಣಃ ಪರಿಜನವಿಧೇಯತ್ರಿಭುವನಃ |
ನ ತಚ್ಚಿತ್ರಂ ತಸ್ಮಿನ್ ವರಿವಸಿತರಿ ತ್ವಚ್ಚರಣಯೋಃ
ನ ಕಸ್ಯಾಪ್ಯುನ್ನತ್ಯೈ ಭವತಿ ಶಿರಸಸ್ತ್ವಯ್ಯವನತಿಃ   ||೧೩||

ಅಕಾಂಡ-ಬ್ರಹ್ಮಾಂಡ-ಕ್ಷಯಚಕಿತ-ದೇವಾಸುರಕೃಪಾ
ವಿಧೇಯಸ್ಯಾऽऽಸೀದ್ ಯಸ್ತ್ರಿನಯನ ವಿಷಂ ಸಂಹೃತವತಃ |
ಸ ಕಲ್ಮಾಷಃ ಕಂಠೇ ತವ ನ ಕುರುತೇ ನ ಶ್ರಿಯಮಹೋ
ವಿಕಾರೋऽಪಿ ಶ್ಲಾಘ್ಯೋ ಭುವನ-ಭಯ- ಭಂಗ- ವ್ಯಸನಿನಃ   ||೧೪||

ಅಸಿದ್ಧಾರ್ಥಾ ನೈವ ಕ್ವಚಿದಪಿ ಸದೇವಾಸುರನರೇ
ನಿವರ್ತಂತೇ ನಿತ್ಯಂ ಜಗತಿ ಜಯಿನೋ ಯಸ್ಯ ವಿಶಿಖಾಃ |
ಸ ಪಶ್ಯನ್ನೀಶ ತ್ವಾಮಿತರಸುರಸಾಧಾರಣಮಭೂತ್
ಸ್ಮರಃ ಸ್ಮರ್ತವ್ಯಾತ್ಮಾ ನ ಹಿ ವಶಿಷು ಪಥ್ಯಃ ಪರಿಭವಃ   ||೧೫||

ಮಹೀ ಪಾದಾಘಾತಾದ್ ವ್ರಜತಿ ಸಹಸಾ ಸಂಶಯಪದಂ
ಪದಂ ವಿಷ್ಣೋರ್ಭ್ರಾಮ್ಯದ್ ಭುಜ-ಪರಿಘ-ರುಗ್ಣ-ಗ್ರಹ- ಗಣಮ್ |
ಮುಹುರ್ದ್ಯೌರ್ದೌಸ್ಥ್ಯಂ ಯಾತ್ಯನಿಭೃತ-ಜಟಾ-ತಾಡಿತ-ತಟಾ
ಜಗದ್ರಕ್ಷಾಯೈ ತ್ವಂ ನಟಸಿ ನನು ವಾಮೈವ ವಿಭುತಾ   ||೧೬||

ವಿಯದ್ವ್ಯಾಪೀ ತಾರಾ-ಗಣ-ಗುಣಿತ-ಫೇನೋದ್ಗಮ-ರುಚಿಃ
ಪ್ರವಾಹೋ ವಾರಾಂ ಯಃ ಪೃಷತಲಘುದೃಷ್ಟಃ ಶಿರಸಿ ತೇ |
ಜಗದ್ದ್ವೀಪಾಕಾರಂ ಜಲಧಿವಲಯಂ ತೇನ ಕೃತಮಿತಿ
ಅನೇನೈವೋನ್ನೇಯಂ ಧೃತಮಹಿಮ ದಿವ್ಯಂ ತವ ವಪುಃ   ||೧೭||

ರಥಃ ಕ್ಷೋಣೀ ಯಂತಾ ಶತಧೃತಿರಗೇಂದ್ರೋ ಧನುರಥೋ
ರಥಾಂಗೇ ಚಂದ್ರಾರ್ಕೌ ರಥ-ಚರಣ-ಪಾಣಿಃ ಶರ ಇತಿ |
ದಿಧಕ್ಷೋಸ್ತೇ ಕೋऽಯಂ ತ್ರಿಪುರತೃಣಮಾಡಂಬರ-ವಿಧಿಃ
ವಿಧೇಯೈಃ ಕ್ರೀಡಂತ್ಯೋ ನ ಖಲು ಪರತಂತ್ರಾಃ ಪ್ರಭುಧಿಯಃ   ||೧೮||

ಹರಿಸ್ತೇ ಸಾಹಸ್ರಂ ಕಮಲ ಬಲಿಮಾಧಾಯ ಪದಯೋಃ
ಯದೇಕೋನೇ ತಸ್ಮಿನ್ ನಿಜಮುದಹರನ್ನೇತ್ರಕಮಲಮ್ |
ಗತೋ ಭಕ್ತ್ಯುದ್ರೇಕಃ ಪರಿಣತಿಮಸೌ ಚಕ್ರವಪುಷಃ
ತ್ರಯಾಣಾಂ ರಕ್ಷಾಯೈ ತ್ರಿಪುರಹರ ಜಾಗರ್ತಿ ಜಗತಾಮ್   ||೧೯||

ಕ್ರತೌ ಸುಪ್ತೇ ಜಾಗ್ರತ್ ತ್ವಮಸಿ ಫಲಯೋಗೇ ಕ್ರತುಮತಾಂ
ಕ್ವ ಕರ್ಮ ಪ್ರಧ್ವಸ್ತಂ ಫಲತಿ ಪುರುಷಾರಾಧನಮೃತೇ |
ಅತಸ್ತ್ವಾಂ ಸಂಪ್ರೇಕ್ಷ್ಯ ಕ್ರತುಷು ಫಲದಾನ-ಪ್ರತಿಭುವಂ
ಶ್ರುತೌ ಶ್ರದ್ಧಾಂ ಬಧ್ವಾ ದೃಢಪರಿಕರಃ ಕರ್ಮಸು ಜನಃ   ||೨೦||

ಕ್ರಿಯಾದಕ್ಷೋ ದಕ್ಷಃ ಕ್ರತುಪತಿರಧೀಶಸ್ತನುಭೃತಾಂ
ಋಷೀಣಾಮಾರ್ತ್ವಿಜ್ಯಂ ಶರಣದ ಸದಸ್ಯಾಃ ಸುರ-ಗಣಾಃ |
ಕ್ರತುಭ್ರಂಶಸ್ತ್ವತ್ತಃ ಕ್ರತುಫಲ-ವಿಧಾನ-ವ್ಯಸನಿನಃ
ಧ್ರುವಂ ಕರ್ತುಃ ಶ್ರದ್ಧಾ-ವಿಧುರಮಭಿಚಾರಾಯ ಹಿ ಮಖಾಃ   ||೨೧||

ಪ್ರಜಾನಾಥಂ ನಾಥ ಪ್ರಸಭಮಭಿಕಂ ಸ್ವಾಂ ದುಹಿತರಂ
ಗತಂ ರೋಹಿದ್ ಭೂತಾಂ ರಿರಮಯಿಷುಮೃಷ್ಯಸ್ಯ ವಪುಷಾ |
ಧನುಷ್ಪಾಣೇರ್ಯಾತಂ ದಿವಮಪಿ ಸಪತ್ರಾಕೃತಮಮುಂ
ತ್ರಸಂತಂ ತೇऽದ್ಯಾಪಿ ತ್ಯಜತಿ ನ ಮೃಗವ್ಯಾಧರಭಸಃ   ||೨೨||

ಸ್ವಲಾವಣ್ಯಾಶಂಸಾ ಧೃತಧನುಷಮಹ್ನಾಯ ತೃಣವತ್
ಪುರಃ ಪ್ಲುಷ್ಟಂ ದೃಷ್ಟ್ವಾ ಪುರಮಥನ ಪುಷ್ಪಾಯುಧಮಪಿ |
ಯದಿ ಸ್ತ್ರೈಣಂ ದೇವೀ ಯಮನಿರತ-ದೇಹಾರ್ಧ-ಘಟನಾತ್
ಅವೈತಿ ತ್ವಾಮದ್ಧಾ ಬತ ವರದ ಮುಗ್ಧಾ ಯುವತಯಃ   ||೨೩||

ಶ್ಮಶಾನೇಷ್ವಾಕ್ರೀಡಾ ಸ್ಮರಹರ ಪಿಶಾಚಾಃ ಸಹಚರಾಃ
ಚಿತಾ-ಭಸ್ಮಾಲೇಪಃ ಸ್ರಗಪಿ ನೃಕರೋಟೀ-ಪರಿಕರಃ |
ಅಮಂಗಲ್ಯಂ ಶೀಲಂ ತವ ಭವತು ನಾಮೈವಮಖಿಲಂ
ತಥಾಪಿ ಸ್ಮರ್ತೄಣಾಂ ವರದ ಪರಮಂ ಮಂಗಲಮಸಿ   ||೨೪||

ಮನಃ ಪ್ರತ್ಯಕ್ಚಿತ್ತೇ ಸವಿಧಮವಿಧಾಯಾತ್ತ-ಮರುತಃ
ಪ್ರಹೃಷ್ಯದ್ರೋಮಾಣಃ ಪ್ರಮದ-ಸಲಿಲೋತ್ಸಂಗತಿ-ದೃಶಃ |
ಯದಾಲೋಕ್ಯಾಹ್ಲಾದಂ ಹ್ರದ ಇವ ನಿಮಜ್ಯಾಮೃತಮಯೇ
ದಧತ್ಯಂತಸ್ತತ್ತ್ವಂ ಕಿಮಪಿ ಯಮಿನಸ್ತತ್ ಕಿಲ ಭವಾನ್   ||೨೫||

ತ್ವಮರ್ಕಸ್ತ್ವಂ ಸೋಮಸ್ತ್ವಮಸಿ ಪವನಸ್ತ್ವಂ ಹುತವಹಃ
ತ್ವಮಾಪಸ್ತ್ವಂ ವ್ಯೋಮ ತ್ವಮು ಧರಣಿರಾತ್ಮಾ ತ್ವಮಿತಿ ಚ |
ಪರಿಚ್ಛಿನ್ನಾಮೇವಂ ತ್ವಯಿ ಪರಿಣತಾ ಬಿಭ್ರತಿ ಗಿರಂ
ನ ವಿದ್ಮಸ್ತತ್ತತ್ತ್ವಂ ವಯಮಿಹ ತು ಯತ್ ತ್ವಂ ನ ಭವಸಿ   ||೨೬||

ತ್ರಯೀಂ ತಿಸ್ರೋ ವೃತ್ತೀಸ್ತ್ರಿಭುವನಮಥೋ ತ್ರೀನಪಿ ಸುರಾನ್
ಅಕಾರಾದ್ಯೈರ್ವರ್ಣೈಸ್ತ್ರಿಭಿರಭಿದಧತ್ ತೀರ್ಣವಿಕೃತಿ |
ತುರೀಯಂ ತೇ ಧಾಮ ಧ್ವನಿಭಿರವರುಂಧಾನಮಣುಭಿಃ
ಸಮಸ್ತಂ ವ್ಯಸ್ತಂ ತ್ವಾಂ ಶರಣದ ಗೃಣಾತ್ಯೋಮಿತಿ ಪದಮ್   ||೨೭||

ಭವಃ ಶರ್ವೋ ರುದ್ರಃ ಪಶುಪತಿರಥೋಗ್ರಃ ಸಹಮಹಾನ್
ತಥಾ ಭೀಮೇಶಾನಾವಿತಿ ಯದಭಿಧಾನಾಷ್ಟಕಮಿದಮ್ |
ಅಮುಷ್ಮಿನ್ ಪ್ರತ್ಯೇಕಂ ಪ್ರವಿಚರತಿ ದೇವ ಶ್ರುತಿರಪಿ
ಪ್ರಿಯಾಯಾಸ್ಮೈಧಾಮ್ನೇ ಪ್ರಣಿಹಿತ-ನಮಸ್ಯೋऽಸ್ಮಿ ಭವತೇ   ||೨೮||

ನಮೋ ನೇದಿಷ್ಠಾಯ ಪ್ರಿಯದವ ದವಿಷ್ಠಾಯ ಚ ನಮಃ
ನಮಃ ಕ್ಷೋದಿಷ್ಠಾಯ ಸ್ಮರಹರ ಮಹಿಷ್ಠಾಯ ಚ ನಮಃ |
ನಮೋ ವರ್ಷಿಷ್ಠಾಯ ತ್ರಿನಯನ ಯವಿಷ್ಠಾಯ ಚ ನಮಃ
ನಮಃ ಸರ್ವಸ್ಮೈ ತೇ ತದಿದಮತಿಸರ್ವಾಯ ಚ ನಮಃ ||೨೯||

ಬಹುಲ-ರಜಸೇ ವಿಶ್ವೋತ್ಪತ್ತೌ ಭವಾಯ ನಮೋ ನಮಃ
ಪ್ರಬಲ-ತಮಸೇ ತತ್ ಸಂಹಾರೇ ಹರಾಯ ನಮೋ ನಮಃ |
ಜನ-ಸುಖಕೃತೇ ಸತ್ತ್ವೋದ್ರಿಕ್ತೌ ಮೃಡಾಯ ನಮೋ ನಮಃ
ಪ್ರಮಹಸಿ ಪದೇ ನಿಸ್ತ್ರೈಗುಣ್ಯೇ ಶಿವಾಯ ನಮೋ ನಮಃ   ||೩೦||

ಕೃಶ-ಪರಿಣತಿ-ಚೇತಃ ಕ್ಲೇಶವಶ್ಯಂ ಕ್ವ ಚೇದಂ ಕ್ವ ಚ ತವ ಗುಣ-ಸೀಮೋಲ್ಲಂಘಿನೀ ಶಶ್ವದೃದ್ಧಿಃ |
ಇತಿ ಚಕಿತಮಮಂದೀಕೃತ್ಯ ಮಾಂ ಭಕ್ತಿರಾಧಾದ್ ವರದ ಚರಣಯೋಸ್ತೇ ವಾಕ್ಯ-ಪುಷ್ಪೋಪಹಾರಮ್   ||೩೧||

ಅಸಿತ-ಗಿರಿ-ಸಮಂ ಸ್ಯಾತ್ ಕಜ್ಜಲಂ ಸಿಂಧು-ಪಾತ್ರೇ ಸುರ-ತರುವರ-ಶಾಖಾ ಲೇಖನೀ ಪತ್ರಮುರ್ವೀ |
ಲಿಖತಿ ಯದಿ ಗೃಹೀತ್ವಾ ಶಾರದಾ ಸರ್ವಕಾಲಂ ತದಪಿ ತವ ಗುಣಾನಾಮೀಶ ಪಾರಂ ನ ಯಾತಿ   ||೩೨||

ಅಸುರ-ಸುರ-ಮುನೀಂದ್ರೈರರ್ಚಿತಸ್ಯೇಂದು-ಮೌಲೇಃ ಗ್ರಥಿತ-ಗುಣಮಹಿಮ್ನೋ ನಿರ್ಗುಣಸ್ಯೇಶ್ವರಸ್ಯ |
ಸಕಲ-ಗಣ-ವರಿಷ್ಠಃ ಪುಷ್ಪದಂತಾಭಿಧಾನಃ ರುಚಿರಮಲಘುವೃತ್ತೈಃ ಸ್ತೋತ್ರಮೇತಚ್ಚಕಾರ   ||೩೩||

ಅಹರಹರನವದ್ಯಂ ಧೂರ್ಜಟೇಃ ಸ್ತೋತ್ರಮೇತತ್ ಪಠತಿ ಪರಮಭಕ್ತ್ಯಾ ಶುದ್ಧ-ಚಿತ್ತಃ ಪುಮಾನ್ ಯಃ |
ಸ ಭವತಿ ಶಿವಲೋಕೇ ರುದ್ರತುಲ್ಯಸ್ತಥಾऽತ್ರ ಪ್ರಚುರತರ-ಧನಾಯುಃ ಪುತ್ರವಾನ್ ಕೀರ್ತಿಮಾಂಶ್ಚ   ||೩೪||

ಮಹೇಶಾನ್ನಾಪರೋ ದೇವೋ ಮಹಿಮ್ನೋ ನಾಪರಾ ಸ್ತುತಿಃ |
ಅಘೋರಾನ್ನಾಪರೋ ಮಂತ್ರೋ ನಾಸ್ತಿ ತತ್ತ್ವಂ ಗುರೋಃ ಪರಮ್   ||೩೫||

ದೀಕ್ಷಾ ದಾನಂ ತಪಸ್ತೀರ್ಥಂ ಜ್ಞಾನಂ ಯಾಗಾದಿಕಾಃ ಕ್ರಿಯಾಃ |
ಮಹಿಮ್ನಸ್ತವ ಪಾಠಸ್ಯ ಕಲಾಂ ನಾರ್ಹಂತಿ ಷೋಡಶೀಮ್   ||೩೬||

ಕುಸುಮದಶನ-ನಾಮಾ ಸರ್ವ-ಗಂಧರ್ವ-ರಾಜಃ
ಶಶಿಧರವರ-ಮೌಲೇರ್ದೇವದೇವಸ್ಯ ದಾಸಃ |
ಸ ಖಲು ನಿಜ-ಮಹಿಮ್ನೋ ಭ್ರಷ್ಟ ಏವಾಸ್ಯ ರೋಷಾತ್
ಸ್ತವನಮಿದಮಕಾರ್ಷೀದ್ ದಿವ್ಯ-ದಿವ್ಯಂ ಮಹಿಮ್ನಃ   ||೩೭||

ಸುರಗುರುಮಭಿಪೂಜ್ಯ ಸ್ವರ್ಗ-ಮೋಕ್ಷೈಕ-ಹೇತುಂ
ಪಠತಿ ಯದಿ ಮನುಷ್ಯಃ ಪ್ರಾಂಜಲಿರ್ನಾನ್ಯ-ಚೇತಾಃ |
ವ್ರಜತಿ ಶಿವ-ಸಮೀಪಂ ಕಿನ್ನರೈಃ ಸ್ತೂಯಮಾನಃ
ಸ್ತವನಮಿದಮಮೋಘಂ ಪುಷ್ಪದಂತಪ್ರಣೀತಮ್   ||೩೮||

ಆಸಮಾಪ್ತಮಿದಂ ಸ್ತೋತ್ರಂ ಪುಣ್ಯಂ ಗಂಧರ್ವ-ಭಾಷಿತಮ್ |
ಅನೌಪಮ್ಯಂ ಮನೋಹಾರಿ ಸರ್ವಮೀಶ್ವರವರ್ಣನಮ್   ||೩೯||

ಇತ್ಯೇಷಾ ವಾಙ್ಮಯೀ ಪೂಜಾ ಶ್ರೀಮಚ್ಛಂಕರ-ಪಾದಯೋಃ |
ಅರ್ಪಿತಾ ತೇನ ದೇವೇಶಃ ಪ್ರೀಯತಾಂ ಮೇ ಸದಾಶಿವಃ   ||೪೦||

ತವ ತತ್ತ್ವಂ ನ ಜಾನಾಮಿ ಕೀದೃಶೋऽಸಿ ಮಹೇಶ್ವರ |
ಯಾದೃಶೋऽಸಿ ಮಹಾದೇವ ತಾದೃಶಾಯ ನಮೋ ನಮಃ   ||೪೧||

ಏಕಕಾಲಂ ದ್ವಿಕಾಲಂ ವಾ ತ್ರಿಕಾಲಂ ಯಃ ಪಠೇನ್ನರಃ ।
ಸರ್ವಪಾಪ-ವಿನಿರ್ಮುಕ್ತಃ ಶಿವ ಲೋಕೇ ಮಹೀಯತೇ ॥೪೨॥

ಶ್ರೀ ಪುಷ್ಪದಂತ-ಮುಖ-ಪಂಕಜ-ನಿರ್ಗತೇನ
ಸ್ತೋತ್ರೇಣ ಕಿಲ್ಬಿಷ-ಹರೇಣ ಹರ-ಪ್ರಿಯೇಣ ।

ಕಂಠಸ್ಥಿತೇನ ಪಠಿತೇನ ಸಮಾಹಿತೇನ
ಸುಪ್ರೀಣಿತೋ ಭವತಿ ಭೂತಪತಿರ್ಮಹೇಶಃ ।।೪೩।।

।। ಇತಿ ಶ್ರೀ ಪುಷ್ಪದಂತ ವಿರಚಿತಂ ಶಿವಮಹಿಮ್ನಃ ಸ್ತೋತ್ರಂ ಸಮಾಪ್ತಮ್ ।।

|| atha SrI Sivamahimnastotram ||

mahimnaH pAraM te paramaviduSho yadyasadRuSI
stutirbrahmAdInAmapi tadavasannAstvayi giraH |
athA&vAcyaH sarvaH svamatipariNAmAvadhi gRuNan
mamApyeSha stotre hara nirapavAdaH parikaraH    ||1||

atItaH panthAnaM tava ca mahimA vA~gmanasayoH
atadvyAvRuttyA yaM cakitamaBidhatte Srutirapi |
sa kasya stotavyaH katividhaguNaH kasya viShayaH
pade tvarvAcIne patati na manaH kasya na vacaH    ||2||

madhusPItA vAcaH paramamamRutaM nirmitavataH
tava brahman kiM vAgapi suragurorvismayapadam |
mama tvetAM vANIM guNakathanapuNyena BavataH
punAmItyarthe&smin puramathana buddhirvyavasitA    ||3||

tavaiSvaryaM yattajjagadudayarakShApralayakRut
trayIvastu vyastaM tisruShu guNaBinnAsu tanuShu |
aBavyAnAmasmin varada ramaNIyAmaramaNIM
vihantuM vyAkroSIM vidadhata ihaike jaDadhiyaH ||4||

kimIhaH kiMkAyaH sa Kalu kimupAyastriBuvanaM
kimAdhAro dhAtA sRujati kimupAdAna iti ca |
atarkyaiSvarye tvayyanavasara duHstho hatadhiyaH
kutarko&yaM kAMScit muKarayati mohAya jagataH ||5||

ajanmAno lokAH kimavayavavanto&pi jagatAM
adhiShThAtAraM kiM BavavidhiranAdRutya Bavati |
anISo vA kuryAd Buvanajanane kaH parikaro
yato mandAstvAM pratyamaravara saMSerata ime ||6||

trayI sA~gKyaM yogaH paSupatimataM vaiShNavamiti
praBinne prasthAne paramidamadaH pathyamiti ca |
rucInAM vaicitryAdRujukuTila nAnApathajuShAM
nRuNAmeko gamyastvamasi payasAmarNava iva ||7||

mahokShaH KaTvA~ggaM paraSurajinaM Basma PaNinaH

kapAlaM cetIyattava varada tantropakaraNam |
surAstAM tAmRuddhiM dadhati tu BavadBUpraNihitAM
na hi svAtmArAmaM viShayamRugatRuShNA Bramayati ||8||

dhruvaM kaScit sarvaM sakalamaparastvadhruvamidaM
paro dhrauvyA&dhrauvye jagati gadati vyastaviShaye |
samaste&pyetasmin puramathana tairvismita iva
stuvan jihremi tvAM na Kalu nanu dhRuShTA muKaratA ||9||

tavaiSvaryaM yatnAd yadupari viri~jcirhariradhaH
paricCetuM yAtAvanalamanalaskandhavapuShaH |
tato BaktiSraddhA-Baraguru-gRuNadByAM giriSa yat

svayaM tasthe tAByAM tava kimanuvRuttirna Palati ||10||

ayatnAdAsAdya triBuvanamavairavyatikaraM
daSAsyo yadbAhUnaBRuta raNakaNDU-paravaSAn |
SiraHpadmaSreNI-racitacaraNAmBoruha-baleH
sthirAyAstvadBaktestripurahara visPUrjitamidam ||11||

amuShya tvatsevA-samadhigatasAraM BujavanaM
balAt kailAse&pi tvadadhivasatau vikramayataH |
alaByA pAtAle&pyalasacalitA~gguShThaSirasi
pratiShThA tvayyAsId dhruvamupacito muhyati KalaH ||12||

yadRuddhiM sutrAmNo varada paramoccairapi satIM
adhaScakre bANaH parijanavidheyatriBuvanaH |
na taccitraM tasmin varivasitari tvaccaraNayoH
na kasyApyunnatyai Bavati SirasastvayyavanatiH ||13||

akANDa-brahmANDa-kShayacakita-devAsurakRupA
vidheyasyA&&sId yastrinayana viShaM saMhRutavataH |
sa kalmAShaH kaNThe tava na kurute na Sriyamaho
vikAro&pi SlAGyo Buvana-Baya- Ba~gga- vyasaninaH ||14||

asiddhArthA naiva kvacidapi sadevAsuranare
nivartante nityaM jagati jayino yasya viSiKAH |
sa paSyannISa tvAmitarasurasAdhAraNamaBUt
smaraH smartavyAtmA na hi vaSiShu pathyaH pariBavaH ||15||

mahI pAdAGAtAd vrajati sahasA saMSayapadaM
padaM viShNorBrAmyad Buja-pariGa-rugNa-graha- gaNam |
muhurdyaurdausthyaM yAtyaniBRuta-jaTA-tADita-taTA
jagadrakShAyai tvaM naTasi nanu vAmaiva viButA ||16||

viyadvyApI tArA-gaNa-guNita-Penodgama-ruciH
pravAho vArAM yaH pRuShatalaGudRuShTaH Sirasi te |
jagaddvIpAkAraM jaladhivalayaM tena kRutamiti
anenaivonneyaM dhRutamahima divyaM tava vapuH ||17||

rathaH kShoNI yantA SatadhRutiragendro dhanuratho
rathA~gge candrArkau ratha-caraNa-pANiH Sara iti |
didhakShoste ko&yaM tripuratRuNamADambara-vidhiH
vidheyaiH krIDantyo na Kalu paratantrAH praBudhiyaH ||18||

hariste sAhasraM kamala balimAdhAya padayoH
yadekone tasmin nijamudaharannetrakamalam |
gato BaktyudrekaH pariNatimasau cakravapuShaH
trayANAM rakShAyai tripurahara jAgarti jagatAm ||19||

kratau supte jAgrat tvamasi Palayoge kratumatAM
kva karma pradhvastaM Palati puruShArAdhanamRute |
atastvAM samprekShya kratuShu PaladAna-pratiBuvaM
Srutau SraddhAM badhvA dRuDhaparikaraH karmasu janaH ||20||

kriyAdakSho dakShaH kratupatiradhISastanuBRutAM
RuShINAmArtvijyaM SaraNada sadasyAH sura-gaNAH |
kratuBraMSastvattaH kratuPala-vidhAna-vyasaninaH
dhruvaM kartuH SraddhA-vidhuramaBicArAya hi maKAH ||21||

prajAnAthaM nAtha prasaBamaBikaM svAM duhitaraM
gataM rohid BUtAM riramayiShumRuShyasya vapuShA |
dhanuShpANeryAtaM divamapi sapatrAkRutamamuM
trasantaM te&dyApi tyajati na mRugavyAdharaBasaH ||22||

svalAvaNyASaMsA dhRutadhanuShamahnAya tRuNavat
puraH pluShTaM dRuShTvA puramathana puShpAyudhamapi |
yadi straiNaM devI yamanirata-dehArdha-GaTanAt
avaiti tvAmaddhA bata varada mugdhA yuvatayaH ||23||

SmaSAneShvAkrIDA smarahara piSAcAH sahacarAH
citA-BasmAlepaH sragapi nRukaroTI-parikaraH |
ama~ggalyaM SIlaM tava Bavatu nAmaivamaKilaM
tathApi smartRUNAM varada paramaM ma~ggalamasi ||24||

manaH pratyakcitte savidhamavidhAyAtta-marutaH
prahRuShyadromANaH pramada-salilotsa~ggati-dRuSaH |
yadAlokyAhlAdaM hrada iva nimajyAmRutamaye
dadhatyantastattvaM kimapi yaminastat kila BavAn ||25||

tvamarkastvaM somastvamasi pavanastvaM hutavahaH
tvamApastvaM vyoma tvamu dharaNirAtmA tvamiti ca |
paricCinnAmevaM tvayi pariNatA biBrati giraM
na vidmastattattvaM vayamiha tu yat tvaM na Bavasi ||26||

trayIM tisro vRuttIstriBuvanamatho trInapi surAn
akArAdyairvarNaistriBiraBidadhat tIrNavikRuti |
turIyaM te dhAma dhvaniBiravarundhAnamaNuBiH
samastaM vyastaM tvAM SaraNada gRuNAtyomiti padam    ||27||

BavaH Sarvo rudraH paSupatirathograH sahamahAn
tathA BImeSAnAviti yadaBidhAnAShTakamidam |
amuShmin pratyekaM pravicarati deva Srutirapi
priyAyAsmaidhAmne praNihita-namasyo&smi Bavate    ||28||

namo nediShThAya priyadava daviShThAya ca namaH
namaH kShodiShThAya smarahara mahiShThAya ca namaH |
namo varShiShThAya trinayana yaviShThAya ca namaH
namaH sarvasmai te tadidamatisarvAya ca namaH ||29||

bahula-rajase viSvotpattau BavAya namo namaH
prabala-tamase tat saMhAre harAya namo namaH |
jana-suKakRute sattvodriktau mRuDAya namo namaH
pramahasi pade nistraiguNye SivAya namo namaH    ||30||

kRuSa-pariNati-cetaH kleSavaSyaM kva cedaM kva ca tava guNa-sImolla~gGinI SaSvadRuddhiH |
iti cakitamamandIkRutya mAM BaktirAdhAd varada caraNayoste vAkya-puShpopahAram    ||31||

asita-giri-samaM syAt kajjalaM sindhu-pAtre sura-taruvara-SAKA leKanI patramurvI |
liKati yadi gRuhItvA SAradA sarvakAlaM tadapi tava guNAnAmISa pAraM na yAti ||32||

asura-sura-munIndrairarcitasyendu-mauleH grathita-guNamahimno nirguNasyeSvarasya |
sakala-gaNa-variShThaH puShpadantABidhAnaH ruciramalaGuvRuttaiH stotrametaccakAra ||33||

aharaharanavadyaM dhUrjaTeH stotrametat paThati paramaBaktyA Suddha-cittaH pumAn yaH |
sa Bavati Sivaloke rudratulyastathA&tra pracuratara-dhanAyuH putravAn kIrtimAMSca ||34||

maheSAnnAparo devo mahimno nAparA stutiH |
aGorAnnAparo mantro nAsti tattvaM guroH param ||35||

dIkShA dAnaM tapastIrthaM j~jAnaM yAgAdikAH kriyAH |
mahimnastava pAThasya kalAM nArhanti ShoDaSIm ||36||

kusumadaSana-nAmA sarva-gandharva-rAjaH
SaSidharavara-maulerdevadevasya dAsaH |
sa Kalu nija-mahimno BraShTa evAsya roShAt
stavanamidamakArShId divya-divyaM mahimnaH ||37||

suragurumaBipUjya svarga-mokShaika-hetuM
paThati yadi manuShyaH prA~jjalirnAnya-cetAH |
vrajati Siva-samIpaM kinnaraiH stUyamAnaH
stavanamidamamoGaM puShpadantapraNItam ||38||

AsamAptamidaM stotraM puNyaM gandharva-BAShitam |
anaupamyaM manohAri sarvamISvaravarNanam ||39||

ityeShA vA~gmayI pUjA SrImacCa~gkara-pAdayoH |
arpitA tena deveSaH prIyatAM me sadASivaH ||40||

tava tattvaM na jAnAmi kIdRuSo&si maheSvara |
yAdRuSo&si mahAdeva tAdRuSAya namo namaH ||41||

ekakAlaM dvikAlaM vA trikAlaM yaH paThennaraH |
sarvapApa-vinirmuktaH Siva loke mahIyate ||42||

SrI puShpadanta-muKa-pa~gkaja-nirgatena
stotreNa kilbiSha-hareNa hara-priyeNa |
kaNThasthitena paThitena samAhitena
suprINito Bavati BUtapatirmaheSaH ||43||

|| iti SrI puShpadanta viracitaM SivamahimnaH stotraM samAptam ||

|| SrI Sivamahimnastotram ||

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 Brahmaa 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)

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)

O, Paramaatmaa (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)

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 Saamaveda); it is distributed in the three qualities (ie, Satva, Rajas and Tamas) and three bodies (of Brahmaa, VishhNu 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)

If the Paramaatmaa (the Greatest Soul) creates the three worlds (ie, thewhole 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)

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)

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

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)

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)

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

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)

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)

Oh boon-giver! BaaNa, 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)

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

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)

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 VishhNu'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)

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)

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 VishhNu 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)

VishhNu 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)

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)

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)

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)

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)

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 matte. 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 aparaadha 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, Pushhpadanta 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)

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 (paaThabheda), 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.)

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)

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 (Jaagrat.h, Swapna, and sushhupti-awakened, dreaming and sleeping),the three worlds(BhUH, bhuvaH and suvaH) and the three gods (Brahma, VishhNu 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)

I salute you as the dear abode of the following 8 names:bhava, sharva, rudra, pashupati, ugra, sahamahAn.h, bhiima, and Ishaana; the 'Vedas' also discusses individually about these names. (28)

(Also a variation of first and second lines as sahamahAnstathaa.)

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)

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)

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)

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)

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

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)

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)

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)

Kusumadanta(equivalent of Pushhpadanta) 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)

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

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

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)

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)

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

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

|| Thus ends the `shivamahimna hymn' composed by Pushhpadanta ||

ಸೌರಭ - Sourabha

Saturday, December 4, 2010

शिवमहिम्न स्तोत्र : ಶಿವಮಹಿಮ್ನ ಸ್ತೋತ್ರ : Shivamahimna Stotra

Thursday, December 2, 2010

श्री रुद्राष्टकम् : ಶ್ರೀ ರುದ್ರಾಷ್ಟಕಮ್ : rudrAShTakam

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