॥ Shiva Mahimna Stotram Kannada Lyrics ॥
ಅಥ ಶ್ರೀ ಶಿವಮಹಿಮ್ನಸ್ತೋತ್ರಮ್ ॥
ಮಹಿಮ್ನಃ ಪಾರಂ ತೇ ಪರಮವಿದುಷೋ ಯದ್ಯಸದೃಶೀ
ಸ್ತುತಿರ್ಬ್ರಹ್ಮಾದೀನಾಮಪಿ ತದವಸನ್ನಾಸ್ತ್ವಯಿ ಗಿರಃ ।
ಅಥಾஉವಾಚ್ಯಃ ಸರ್ವಃ ಸ್ವಮತಿಪರಿಣಾಮಾವಧಿ ಗೃಣನ್
ಮಮಾಪ್ಯೇಷ ಸ್ತೋತ್ರೇ ಹರ ನಿರಪವಾದಃ ಪರಿಕರಃ ॥ 1 ॥
ಅತೀತಃ ಪಂಥಾನಂ ತವ ಚ ಮಹಿಮಾ ವಾಙ್ಮನಸಯೋಃ
ಅತದ್ವ್ಯಾವೃತ್ತ್ಯಾ ಯಂ ಚಕಿತಮಭಿಧತ್ತೇ ಶ್ರುತಿರಪಿ ।
ಸ ಕಸ್ಯ ಸ್ತೋತವ್ಯಃ ಕತಿವಿಧಗುಣಃ ಕಸ್ಯ ವಿಷಯಃ
ಪದೇ ತ್ವರ್ವಾಚೀನೇ ಪತತಿ ನ ಮನಃ ಕಸ್ಯ ನ ವಚಃ ॥ 2 ॥
ಮಧುಸ್ಫೀತಾ ವಾಚಃ ಪರಮಮಮೃತಂ ನಿರ್ಮಿತವತಃ
ತವ ಬ್ರಹ್ಮನ್‌ ಕಿಂ ವಾಗಪಿ ಸುರಗುರೋರ್ವಿಸ್ಮಯಪದಮ್ ।
ಮಮ ತ್ವೇತಾಂ ವಾಣೀಂ ಗುಣಕಥನಪುಣ್ಯೇನ ಭವತಃ
ಪುನಾಮೀತ್ಯರ್ಥೇஉಸ್ಮಿನ್ ಪುರಮಥನ ಬುದ್ಧಿರ್ವ್ಯವಸಿತಾ ॥ 3 ॥
ತವೈಶ್ವರ್ಯಂ ಯತ್ತಜ್ಜಗದುದಯರಕ್ಷಾಪ್ರಲಯಕೃತ್
ತ್ರಯೀವಸ್ತು ವ್ಯಸ್ತಂ ತಿಸ್ರುಷು ಗುಣಭಿನ್ನಾಸು ತನುಷು ।
ಅಭವ್ಯಾನಾಮಸ್ಮಿನ್ ವರದ ರಮಣೀಯಾಮರಮಣೀಂ
ವಿಹಂತುಂ ವ್ಯಾಕ್ರೋಶೀಂ ವಿದಧತ ಇಹೈಕೇ ಜಡಧಿಯಃ ॥ 4 ॥
ಕಿಮೀಹಃ ಕಿಂಕಾಯಃ ಸ ಖಲು ಕಿಮುಪಾಯಸ್ತ್ರಿಭುವನಂ
ಕಿಮಾಧಾರೋ ಧಾತಾ ಸೃಜತಿ ಕಿಮುಪಾದಾನ ಇತಿ ಚ ।
ಅತರ್ಕ್ಯೈಶ್ವರ್ಯೇ ತ್ವಯ್ಯನವಸರ ದುಃಸ್ಥೋ ಹತಧಿಯಃ
ಕುತರ್ಕೋஉಯಂ ಕಾಂಶ್ಚಿತ್ ಮುಖರಯತಿ ಮೋಹಾಯ ಜಗತಃ ॥ 5 ॥
ಅಜನ್ಮಾನೋ ಲೋಕಾಃ ಕಿಮವಯವವಂತೋஉಪಿ ಜಗತಾಂ
ಅಧಿಷ್ಠಾತಾರಂ ಕಿಂ ಭವವಿಧಿರನಾದೃತ್ಯ ಭವತಿ ।
ಅನೀಶೋ ವಾ ಕುರ್ಯಾದ್ ಭುವನಜನನೇ ಕಃ ಪರಿಕರೋ
ಯತೋ ಮಂದಾಸ್ತ್ವಾಂ ಪ್ರತ್ಯಮರವರ ಸಂಶೇರತ ಇಮೇ ॥ 6 ॥
ತ್ರಯೀ ಸಾಂಖ್ಯಂ ಯೋಗಃ ಪಶುಪತಿಮತಂ ವೈಷ್ಣವಮಿತಿ
ಪ್ರಭಿನ್ನೇ ಪ್ರಸ್ಥಾನೇ ಪರಮಿದಮದಃ ಪಥ್ಯಮಿತಿ ಚ ।
ರುಚೀನಾಂ ವೈಚಿತ್ರ್ಯಾದೃಜುಕುಟಿಲ ನಾನಾಪಥಜುಷಾಂ
ನೃಣಾಮೇಕೋ ಗಮ್ಯಸ್ತ್ವಮಸಿ ಪಯಸಾಮರ್ಣವ ಇವ ॥ 7 ॥
ಮಹೋಕ್ಷಃ ಖಟ್ವಾಂಗಂ ಪರಶುರಜಿನಂ ಭಸ್ಮ ಫಣಿನಃ
ಕಪಾಲಂ ಚೇತೀಯತ್ತವ ವರದ ತಂತ್ರೋಪಕರಣಮ್ ।
ಸುರಾಸ್ತಾಂ ತಾಮೃದ್ಧಿಂ ದಧತಿ ತು ಭವದ್ಭೂಪ್ರಣಿಹಿತಾಂ
ನ ಹಿ ಸ್ವಾತ್ಮಾರಾಮಂ ವಿಷಯಮೃಗತೃಷ್ಣಾ ಭ್ರಮಯತಿ ॥ 8 ॥
ಧ್ರುವಂ ಕಶ್ಚಿತ್ ಸರ್ವಂ ಸಕಲಮಪರಸ್ತ್ವಧ್ರುವಮಿದಂ
ಪರೋ ಧ್ರೌವ್ಯಾஉಧ್ರೌವ್ಯೇ ಜಗತಿ ಗದತಿ ವ್ಯಸ್ತವಿಷಯೇ ।
ಸಮಸ್ತೇஉಪ್ಯೇತಸ್ಮಿನ್ ಪುರಮಥನ ತೈರ್ವಿಸ್ಮಿತ ಇವ
ಸ್ತುವನ್‌ ಜಿಹ್ರೇಮಿ ತ್ವಾಂ ನ ಖಲು ನನು ಧೃಷ್ಟಾ ಮುಖರತಾ ॥ 9 ॥
ತವೈಶ್ವರ್ಯಂ ಯತ್ನಾದ್ ಯದುಪರಿ ವಿರಿಂಚಿರ್ಹರಿರಧಃ
ಪರಿಚ್ಛೇತುಂ ಯಾತಾವನಲಮನಲಸ್ಕಂಧವಪುಷಃ ।
ತತೋ ಭಕ್ತಿಶ್ರದ್ಧಾ-ಭರಗುರು-ಗೃಣದ್ಭ್ಯಾಂ ಗಿರಿಶ ಯತ್
ಸ್ವಯಂ ತಸ್ಥೇ ತಾಭ್ಯಾಂ ತವ ಕಿಮನುವೃತ್ತಿರ್ನ ಫಲತಿ ॥ 10 ॥
ಅಯತ್ನಾದಾಸಾದ್ಯ ತ್ರಿಭುವನಮವೈರವ್ಯತಿಕರಂ
ದಶಾಸ್ಯೋ ಯದ್ಬಾಹೂನಭೃತ ರಣಕಂಡೂ-ಪರವಶಾನ್ ।
ಶಿರಃಪದ್ಮಶ್ರೇಣೀ-ರಚಿತಚರಣಾಂಭೋರುಹ-ಬಲೇಃ
ಸ್ಥಿರಾಯಾಸ್ತ್ವದ್ಭಕ್ತೇಸ್ತ್ರಿಪುರಹರ ವಿಸ್ಫೂರ್ಜಿತಮಿದಮ್ ॥ 11 ॥
ಅಮುಷ್ಯ ತ್ವತ್ಸೇವಾ-ಸಮಧಿಗತಸಾರಂ ಭುಜವನಂ
ಬಲಾತ್ ಕೈಲಾಸೇஉಪಿ ತ್ವದಧಿವಸತೌ ವಿಕ್ರಮಯತಃ ।
ಅಲಭ್ಯಾ ಪಾತಾಲೇஉಪ್ಯಲಸಚಲಿತಾಂಗುಷ್ಠಶಿರಸಿ
ಪ್ರತಿಷ್ಠಾ ತ್ವಯ್ಯಾಸೀದ್ ಧ್ರುವಮುಪಚಿತೋ ಮುಹ್ಯತಿ ಖಲಃ ॥ 12 ॥
ಯದೃದ್ಧಿಂ ಸುತ್ರಾಮ್ಣೋ ವರದ ಪರಮೋಚ್ಚೈರಪಿ ಸತೀಂ
ಅಧಶ್ಚಕ್ರೇ ಬಾಣಃ ಪರಿಜನವಿಧೇಯತ್ರಿಭುವನಃ ।
ನ ತಚ್ಚಿತ್ರಂ ತಸ್ಮಿನ್ ವರಿವಸಿತರಿ ತ್ವಚ್ಚರಣಯೋಃ
ನ ಕಸ್ಯಾಪ್ಯುನ್ನತ್ಯೈ ಭವತಿ ಶಿರಸಸ್ತ್ವಯ್ಯವನತಿಃ ॥ 13 ॥
ಅಕಾಂಡ-ಬ್ರಹ್ಮಾಂಡ-ಕ್ಷಯಚಕಿತ-ದೇವಾಸುರಕೃಪಾ
ವಿಧೇಯಸ್ಯಾஉஉಸೀದ್‌ ಯಸ್ತ್ರಿನಯನ ವಿಷಂ ಸಂಹೃತವತಃ ।
ಸ ಕಲ್ಮಾಷಃ ಕಂಠೇ ತವ ನ ಕುರುತೇ ನ ಶ್ರಿಯಮಹೋ
ವಿಕಾರೋஉಪಿ ಶ್ಲಾಘ್ಯೋ ಭುವನ-ಭಯ- ಭಂಗ- ವ್ಯಸನಿನಃ ॥ 14 ॥
ಅಸಿದ್ಧಾರ್ಥಾ ನೈವ ಕ್ವಚಿದಪಿ ಸದೇವಾಸುರನರೇ
ನಿವರ್ತಂತೇ ನಿತ್ಯಂ ಜಗತಿ ಜಯಿನೋ ಯಸ್ಯ ವಿಶಿಖಾಃ ।
ಸ ಪಶ್ಯನ್ನೀಶ ತ್ವಾಮಿತರಸುರಸಾಧಾರಣಮಭೂತ್
ಸ್ಮರಃ ಸ್ಮರ್ತವ್ಯಾತ್ಮಾ ನ ಹಿ ವಶಿಷು ಪಥ್ಯಃ ಪರಿಭವಃ ॥ 15 ॥
ಮಹೀ ಪಾದಾಘಾತಾದ್ ವ್ರಜತಿ ಸಹಸಾ ಸಂಶಯಪದಂ
ಪದಂ ವಿಷ್ಣೋರ್ಭ್ರಾಮ್ಯದ್ ಭುಜ-ಪರಿಘ-ರುಗ್ಣ-ಗ್ರಹ- ಗಣಮ್ ।
ಮುಹುರ್ದ್ಯೌರ್ದೌಸ್ಥ್ಯಂ ಯಾತ್ಯನಿಭೃತ-ಜಟಾ-ತಾಡಿತ-ತಟಾ
ಜಗದ್ರಕ್ಷಾಯೈ ತ್ವಂ ನಟಸಿ ನನು ವಾಮೈವ ವಿಭುತಾ ॥ 16 ॥
ವಿಯದ್ವ್ಯಾಪೀ ತಾರಾ-ಗಣ-ಗುಣಿತ-ಫೇನೋದ್ಗಮ-ರುಚಿಃ
ಪ್ರವಾಹೋ ವಾರಾಂ ಯಃ ಪೃಷತಲಘುದೃಷ್ಟಃ ಶಿರಸಿ ತೇ ।
ಜಗದ್ದ್ವೀಪಾಕಾರಂ ಜಲಧಿವಲಯಂ ತೇನ ಕೃತಮಿತಿ
ಅನೇನೈವೋನ್ನೇಯಂ ಧೃತಮಹಿಮ ದಿವ್ಯಂ ತವ ವಪುಃ ॥ 17 ॥
ರಥಃ ಕ್ಷೋಣೀ ಯಂತಾ ಶತಧೃತಿರಗೇಂದ್ರೋ ಧನುರಥೋ
ರಥಾಂಗೇ ಚಂದ್ರಾರ್ಕೌ ರಥ-ಚರಣ-ಪಾಣಿಃ ಶರ ಇತಿ ।
ದಿಧಕ್ಷೋಸ್ತೇ ಕೋஉಯಂ ತ್ರಿಪುರತೃಣಮಾಡಂಬರ-ವಿಧಿಃ
ವಿಧೇಯೈಃ ಕ್ರೀಡಂತ್ಯೋ ನ ಖಲು ಪರತಂತ್ರಾಃ ಪ್ರಭುಧಿಯಃ ॥ 18 ॥
ಹರಿಸ್ತೇ ಸಾಹಸ್ರಂ ಕಮಲ ಬಲಿಮಾಧಾಯ ಪದಯೋಃ
ಯದೇಕೋನೇ ತಸ್ಮಿನ್ ನಿಜಮುದಹರನ್ನೇತ್ರಕಮಲಮ್ ।
ಗತೋ ಭಕ್ತ್ಯುದ್ರೇಕಃ ಪರಿಣತಿಮಸೌ ಚಕ್ರವಪುಷಃ
ತ್ರಯಾಣಾಂ ರಕ್ಷಾಯೈ ತ್ರಿಪುರಹರ ಜಾಗರ್ತಿ ಜಗತಾಮ್ ॥ 19 ॥
ಕ್ರತೌ ಸುಪ್ತೇ ಜಾಗ್ರತ್‌ ತ್ವಮಸಿ ಫಲಯೋಗೇ ಕ್ರತುಮತಾಂ
ಕ್ವ ಕರ್ಮ ಪ್ರಧ್ವಸ್ತಂ ಫಲತಿ ಪುರುಷಾರಾಧನಮೃತೇ ।
ಅತಸ್ತ್ವಾಂ ಸಂಪ್ರೇಕ್ಷ್ಯ ಕ್ರತುಷು ಫಲದಾನ-ಪ್ರತಿಭುವಂ
ಶ್ರುತೌ ಶ್ರದ್ಧಾಂ ಬಧ್ವಾ ದೃಢಪರಿಕರಃ ಕರ್ಮಸು ಜನಃ ॥ 20 ॥
ಕ್ರಿಯಾದಕ್ಷೋ ದಕ್ಷಃ ಕ್ರತುಪತಿರಧೀಶಸ್ತನುಭೃತಾಂ
ಋಷೀಣಾಮಾರ್ತ್ವಿಜ್ಯಂ ಶರಣದ ಸದಸ್ಯಾಃ ಸುರ-ಗಣಾಃ ।
ಕ್ರತುಭ್ರಂಶಸ್ತ್ವತ್ತಃ ಕ್ರತುಫಲ-ವಿಧಾನ-ವ್ಯಸನಿನಃ
ಧ್ರುವಂ ಕರ್ತುಃ ಶ್ರದ್ಧಾ-ವಿಧುರಮಭಿಚಾರಾಯ ಹಿ ಮಖಾಃ ॥ 21 ॥
ಪ್ರಜಾನಾಥಂ ನಾಥ ಪ್ರಸಭಮಭಿಕಂ ಸ್ವಾಂ ದುಹಿತರಂ
ಗತಂ ರೋಹಿದ್‌ ಭೂತಾಂ ರಿರಮಯಿಷುಮೃಷ್ಯಸ್ಯ ವಪುಷಾ ।
ಧನುಷ್ಪಾಣೇರ್ಯಾತಂ ದಿವಮಪಿ ಸಪತ್ರಾಕೃತಮಮುಂ
ತ್ರಸಂತಂ ತೇஉದ್ಯಾಪಿ ತ್ಯಜತಿ ನ ಮೃಗವ್ಯಾಧರಭಸಃ ॥ 22 ॥
ಸ್ವಲಾವಣ್ಯಾಶಂಸಾ ಧೃತಧನುಷಮಹ್ನಾಯ ತೃಣವತ್
ಪುರಃ ಪ್ಲುಷ್ಟಂ ದೃಷ್ಟ್ವಾ ಪುರಮಥನ ಪುಷ್ಪಾಯುಧಮಪಿ ।
ಯದಿ ಸ್ತ್ರೈಣಂ ದೇವೀ ಯಮನಿರತ-ದೇಹಾರ್ಧ-ಘಟನಾತ್
ಅವೈತಿ ತ್ವಾಮದ್ಧಾ ಬತ ವರದ ಮುಗ್ಧಾ ಯುವತಯಃ ॥ 23 ॥
ಶ್ಮಶಾನೇಷ್ವಾಕ್ರೀಡಾ ಸ್ಮರಹರ ಪಿಶಾಚಾಃ ಸಹಚರಾಃ
ಚಿತಾ-ಭಸ್ಮಾಲೇಪಃ ಸ್ರಗಪಿ ನೃಕರೋಟೀ-ಪರಿಕರಃ ।
ಅಮಂಗಲ್ಯಂ ಶೀಲಂ ತವ ಭವತು ನಾಮೈವಮಖಿಲಂ
ತಥಾಪಿ ಸ್ಮರ್ತೄಣಾಂ ವರದ ಪರಮಂ ಮಂಗಲಮಸಿ ॥ 24 ॥
ಮನಃ ಪ್ರತ್ಯಕ್ಚಿತ್ತೇ ಸವಿಧಮವಿಧಾಯಾತ್ತ-ಮರುತಃ
ಪ್ರಹೃಷ್ಯದ್ರೋಮಾಣಃ ಪ್ರಮದ-ಸಲಿಲೋತ್ಸಂಗತಿ-ದೃಶಃ ।
ಯದಾಲೋಕ್ಯಾಹ್ಲಾದಂ ಹ್ರದ ಇವ ನಿಮಜ್ಯಾಮೃತಮಯೇ
ದಧತ್ಯಂತಸ್ತತ್ತ್ವಂ ಕಿಮಪಿ ಯಮಿನಸ್ತತ್ ಕಿಲ ಭವಾನ್ ॥ 25 ॥
ತ್ವಮರ್ಕಸ್ತ್ವಂ ಸೋಮಸ್ತ್ವಮಸಿ ಪವನಸ್ತ್ವಂ ಹುತವಹಃ
ತ್ವಮಾಪಸ್ತ್ವಂ ವ್ಯೋಮ ತ್ವಮು ಧರಣಿರಾತ್ಮಾ ತ್ವಮಿತಿ ಚ ।
ಪರಿಚ್ಛಿನ್ನಾಮೇವಂ ತ್ವಯಿ ಪರಿಣತಾ ಬಿಭ್ರತಿ ಗಿರಂ
ನ ವಿದ್ಮಸ್ತತ್ತತ್ತ್ವಂ ವಯಮಿಹ ತು ಯತ್ ತ್ವಂ ನ ಭವಸಿ ॥ 26 ॥
ತ್ರಯೀಂ ತಿಸ್ರೋ ವೃತ್ತೀಸ್ತ್ರಿಭುವನಮಥೋ ತ್ರೀನಪಿ ಸುರಾನ್
ಅಕಾರಾದ್ಯೈರ್ವರ್ಣೈಸ್ತ್ರಿಭಿರಭಿದಧತ್ ತೀರ್ಣವಿಕೃತಿ ।
ತುರೀಯಂ ತೇ ಧಾಮ ಧ್ವನಿಭಿರವರುಂಧಾನಮಣುಭಿಃ
ಸಮಸ್ತಂ ವ್ಯಸ್ತಂ ತ್ವಾಂ ಶರಣದ ಗೃಣಾತ್ಯೋಮಿತಿ ಪದಮ್ ॥ 27 ॥
ಭವಃ ಶರ್ವೋ ರುದ್ರಃ ಪಶುಪತಿರಥೋಗ್ರಃ ಸಹಮಹಾನ್
ತಥಾ ಭೀಮೇಶಾನಾವಿತಿ ಯದಭಿಧಾನಾಷ್ಟಕಮಿದಮ್ ।
ಅಮುಷ್ಮಿನ್ ಪ್ರತ್ಯೇಕಂ ಪ್ರವಿಚರತಿ ದೇವ ಶ್ರುತಿರಪಿ
ಪ್ರಿಯಾಯಾಸ್ಮೈಧಾಮ್ನೇ ಪ್ರಣಿಹಿತ-ನಮಸ್ಯೋஉಸ್ಮಿ ಭವತೇ ॥ 28 ॥
ನಮೋ ನೇದಿಷ್ಠಾಯ ಪ್ರಿಯದವ ದವಿಷ್ಠಾಯ ಚ ನಮಃ
ನಮಃ ಕ್ಷೋದಿಷ್ಠಾಯ ಸ್ಮರಹರ ಮಹಿಷ್ಠಾಯ ಚ ನಮಃ ।
ನಮೋ ವರ್ಷಿಷ್ಠಾಯ ತ್ರಿನಯನ ಯವಿಷ್ಠಾಯ ಚ ನಮಃ
ನಮಃ ಸರ್ವಸ್ಮೈ ತೇ ತದಿದಮತಿಸರ್ವಾಯ ಚ ನಮಃ ॥ 29 ॥
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 ॥ 30 ॥
ಕೃಶ-ಪರಿಣತಿ-ಚೇತಃ ಕ್ಲೇಶವಶ್ಯಂ ಕ್ವ ಚೇದಂ ಕ್ವ ಚ ತವ ಗುಣ-ಸೀಮೋಲ್ಲಂಘಿನೀ ಶಶ್ವದೃದ್ಧಿಃ ।
ಇತಿ ಚಕಿತಮಮಂದೀಕೃತ್ಯ ಮಾಂ ಭಕ್ತಿರಾಧಾದ್ ವರದ ಚರಣಯೋಸ್ತೇ ವಾಕ್ಯ-ಪುಷ್ಪೋಪಹಾರಮ್ ॥ 31 ॥
ಅಸಿತ-ಗಿರಿ-ಸಮಂ ಸ್ಯಾತ್ ಕಜ್ಜಲಂ ಸಿಂಧು-ಪಾತ್ರೇ ಸುರ-ತರುವರ-ಶಾಖಾ ಲೇಖನೀ ಪತ್ರಮುರ್ವೀ ।
ಲಿಖತಿ ಯದಿ ಗೃಹೀತ್ವಾ ಶಾರದಾ ಸರ್ವಕಾಲಂ ತದಪಿ ತವ ಗುಣಾನಾಮೀಶ ಪಾರಂ ನ ಯಾತಿ ॥ 32 ॥
ಅಸುರ-ಸುರ-ಮುನೀಂದ್ರೈರರ್ಚಿತಸ್ಯೇಂದು-ಮೌಲೇಃ ಗ್ರಥಿತ-ಗುಣಮಹಿಮ್ನೋ ನಿರ್ಗುಣಸ್ಯೇಶ್ವರಸ್ಯ ।
ಸಕಲ-ಗಣ-ವರಿಷ್ಠಃ ಪುಷ್ಪದಂತಾಭಿಧಾನಃ ರುಚಿರಮಲಘುವೃತ್ತೈಃ ಸ್ತೋತ್ರಮೇತಚ್ಚಕಾರ ॥ 33 ॥
ಅಹರಹರನವದ್ಯಂ ಧೂರ್ಜಟೇಃ ಸ್ತೋತ್ರಮೇತತ್ ಪಠತಿ ಪರಮಭಕ್ತ್ಯಾ ಶುದ್ಧ-ಚಿತ್ತಃ ಪುಮಾನ್ ಯಃ ।
ಸ ಭವತಿ ಶಿವಲೋಕೇ ರುದ್ರತುಲ್ಯಸ್ತಥಾஉತ್ರ ಪ್ರಚುರತರ-ಧನಾಯುಃ ಪುತ್ರವಾನ್ ಕೀರ್ತಿಮಾಂಶ್ಚ ॥ 34 ॥
ಮಹೇಶಾನ್ನಾಪರೋ ದೇವೋ ಮಹಿಮ್ನೋ ನಾಪರಾ ಸ್ತುತಿಃ ।
ಅಘೋರಾನ್ನಾಪರೋ ಮಂತ್ರೋ ನಾಸ್ತಿ ತತ್ತ್ವಂ ಗುರೋಃ ಪರಮ್ ॥ 35 ॥
ದೀಕ್ಷಾ ದಾನಂ ತಪಸ್ತೀರ್ಥಂ ಙ್ಞಾನಂ ಯಾಗಾದಿಕಾಃ ಕ್ರಿಯಾಃ ।
ಮಹಿಮ್ನಸ್ತವ ಪಾಠಸ್ಯ ಕಲಾಂ ನಾರ್ಹಂತಿ ಷೋಡಶೀಮ್ ॥ 36 ॥
ಕುಸುಮದಶನ-ನಾಮಾ ಸರ್ವ-ಗಂಧರ್ವ-ರಾಜಃ
ಶಶಿಧರವರ-ಮೌಲೇರ್ದೇವದೇವಸ್ಯ ದಾಸಃ ।
ಸ ಖಲು ನಿಜ-ಮಹಿಮ್ನೋ ಭ್ರಷ್ಟ ಏವಾಸ್ಯ ರೋಷಾತ್
ಸ್ತವನಮಿದಮಕಾರ್ಷೀದ್ ದಿವ್ಯ-ದಿವ್ಯಂ ಮಹಿಮ್ನಃ ॥ 37 ॥
ಸುರಗುರುಮಭಿಪೂಜ್ಯ ಸ್ವರ್ಗ-ಮೋಕ್ಷೈಕ-ಹೇತುಂ
ಪಠತಿ ಯದಿ ಮನುಷ್ಯಃ ಪ್ರಾಂಜಲಿರ್ನಾನ್ಯ-ಚೇತಾಃ ।
ವ್ರಜತಿ ಶಿವ-ಸಮೀಪಂ ಕಿನ್ನರೈಃ ಸ್ತೂಯಮಾನಃ
ಸ್ತವನಮಿದಮಮೋಘಂ ಪುಷ್ಪದಂತಪ್ರಣೀತಮ್ ॥ 38 ॥
ಆಸಮಾಪ್ತಮಿದಂ ಸ್ತೋತ್ರಂ ಪುಣ್ಯಂ ಗಂಧರ್ವ-ಭಾಷಿತಮ್ ।
ಅನೌಪಮ್ಯಂ ಮನೋಹಾರಿ ಸರ್ವಮೀಶ್ವರವರ್ಣನಮ್ ॥ 39 ॥
ಇತ್ಯೇಷಾ ವಾಙ್ಮಯೀ ಪೂಜಾ ಶ್ರೀಮಚ್ಛಂಕರ-ಪಾದಯೋಃ ।
ಅರ್ಪಿತಾ ತೇನ ದೇವೇಶಃ ಪ್ರೀಯತಾಂ ಮೇ ಸದಾಶಿವಃ ॥ 40 ॥
ತವ ತತ್ತ್ವಂ ನ ಜಾನಾಮಿ ಕೀದೃಶೋஉಸಿ ಮಹೇಶ್ವರ ।
ಯಾದೃಶೋஉಸಿ ಮಹಾದೇವ ತಾದೃಶಾಯ ನಮೋ ನಮಃ ॥ 41 ॥
ಏಕಕಾಲಂ ದ್ವಿಕಾಲಂ ವಾ ತ್ರಿಕಾಲಂ ಯಃ ಪಠೇನ್ನರಃ ।
ಸರ್ವಪಾಪ-ವಿನಿರ್ಮುಕ್ತಃ ಶಿವ ಲೋಕೇ ಮಹೀಯತೇ ॥ 42 ॥
ಶ್ರೀ ಪುಷ್ಪದಂತ-ಮುಖ-ಪಂಕಜ-ನಿರ್ಗತೇನ
ಸ್ತೋತ್ರೇಣ ಕಿಲ್ಬಿಷ-ಹರೇಣ ಹರ-ಪ್ರಿಯೇಣ ।
ಕಂಠಸ್ಥಿತೇನ ಪಠಿತೇನ ಸಮಾಹಿತೇನ
ಸುಪ್ರೀಣಿತೋ ಭವತಿ ಭೂತಪತಿರ್ಮಹೇಶಃ ॥ 43 ॥
॥ ಇತಿ ಶ್ರೀ ಪುಷ್ಪದಂತ ವಿರಚಿತಂ ಶಿವಮಹಿಮ್ನಃ ಸ್ತೋತ್ರಂ ಸಮಾಪ್ತಮ್ ॥
॥ Shiva Mahimna Stotram Meaning ॥
If it is unseemly to praise You when ignorant of the extent of’ Your greatness, then even the praises of Brahma and others are inadequate. If no one can be blamed when they praise You according to their intellectual powers, then my attempt to compose a hymn cannot be reproached. ॥ 1 ॥
Your greatness is beyond the reach of mind and speech. Who can properly praise that which even the Vedas describe with trepidation, by means of’ ‘neti-neti / not this, not this’? How many qualities does He possess? By whom can He be perceived? Yet whose mind and speech do not turn to the form later taken by Him (saguna) ॥ 2 ॥
O Brahman! Do even Brihaspati’s praises cause wonder to You, the author of the nectar like sweet Vedas? 0 destroyer of the three cities, the thought that by praising Your glories I shall purify my speech has prompted me to undertake this work. ॥ 3 ॥
O Giver of boons! Some stupid people produce arguments–pleasing to the ignorant but in fact hateful– to refute Your Divinity, which creates, preserves and destroys the world, which is divided into three bodies (Brahma, Vishnu and Shiva) according to the three gunas, and which is described in the three Vedas. ॥ 4 ॥
To fulfill what desire, assuming what form, with what instruments, support and material does that Creator create the three worlds? This kind of futile argumentation about You whose divine nature is beyond the reach of intellect makes the perverted vociferous, and brings delusion to men. ॥ 5 ॥
O Lord of gods! Can the worlds be without origin, though they have bodies? Is their creation possible without a creator? Who else but God can initiate the creation of the worlds? Because they are fools they raise doubts about Your existence. ॥ 6 ॥
Different paths (to realization) arc enjoined by the three Vedas, by Sankhya, Yoga, Pashupata (Shaiva) (doctrine and Vaishnava Shastras. People follow different paths, straight or crooked, according to their temperament, depending on which they consider best, or most appropriate–and reach You alone just as rivers enter the ocean. ॥ 7 ॥
O Giver of boons! A great bull, a wooden hand rest, an axe, a tiger skin, ashes, serpents, a human skull and other such things–these are all You own, though simply by casting Your eyes on gods You gave them great treasures which they enjoy. Indeed one whose delight is in the Self cannot be deluded by the mirage of sense objects. ॥ 8 ॥
O Destroyer of the demon Pura, some say that the whole universe is eternal while others say that all is transitory. Others still hold that it is eternal and non-eternal — having different characteristics. Bewildered by all this, I do not feel ashamed to praise You; indeed my loquacity is an indication of my boldness. ॥ 9 ॥
O Girisha, when You took the form of a pillar of fire, Brahma trying from above and Vishnu trying from below failed to measure You. Afterward, when they praised You with great faith and devotion, You revealed yourself to them of Your own accord; does not surrender to You bear fruit? ॥ 10 ॥
O Destroyer of Tripura, it was because of that great devotion, which prompted him to offer his heads as lotuses to Your feet, that the ten-headed Ravana was still with arms and eager for fresh war after he had effortlessly rid the three worlds of all traces of enemies. ॥ 11 ॥
But when he (Ravana) extended the valour of his arms-whose strength was obtained by worshipping You- to Kailas, Your abode, You moved the tip of Your toe, and he did not find a resting place even in the nether world. Truly, when affluent the wicked become deluded. ॥ 12 ॥
O Giver of boons, since Bana was the worshipper of Your feet is it to be wondered at that he had the three worlds at his command and put to shame the wealth of Indra? What prosperity does not come from bowing down the head to You? ॥ 13 ॥
O Three-Eyed One, who drank poison out of compassion for gods and demons when they were distraught at the sudden prospect of the destruction of the universe, surely the dark blue stain on Your throat has beautified You. Even deformity is to be admired in one who is given to freeing the world of fear. ॥ 14 ॥
O Lord, the god of love, whose arrows never fail in the world of gods and men, become nothing but an object of memory because he looked on You as an ordinary god (his body being burnt by Your look of wrath). An insult to the self-controlled is not conducive to good. ॥ 15 ॥
When You danced to save the world, the earth was suddenly thrown into a precarious state at the striking of Your feet; the spatial regions and the hosts of stars felt oppressed by the movement of Your massive club-like arms, and the heavens became miserable as their sides were constantly struck by Your waving matted hair. Indeed it is Your very mightiness which is the cause of the trouble. ॥ 16 ॥
The river which pervades the sky and whose foam crests look all the more beautiful because of stars and planets, seems no more than a drop of water when on Your head. That same river has turned the world into islands surrounded by waters. From this can be judged vastness of Your divine body. ॥ 17 ॥
When You wanted to burn the three cities of the demons – which were but a piece of straw to You–the earth was Your chariot, Brahma Your charioteer, the great mountain Meru Your bow, the sun and the moon the wheels of Your chariot, Vishnu Your arrow. Why all this paraphernalia? The Lord is not dependent on others. He was only playing with things at His command. ॥ 18 ॥
O Destroyer of the three cities, Hari rooted out His own lotus-eye to make up the difference when one flower was missing in His offering of 1,000 lotuses to Your feet. For this great devotion, You awarded the discus (Sudarshan Chakra) ~ with which Hari protects the three worlds. ॥ 19 ॥
When a sacrifice has ended, You ever keep awake to bestow its fruit on the sacrificer. How can any action bear fruit if not accompanied by the worship of You, 0 Lord? Therefore, knowing You to be the Giver of fruits of sacrifices and putting faith in the Vedas, people become resolute about the performance of sacrificial acts. ॥ 20 ॥
O Giver of refuge, even that sacrifice where Daksha, the Lord of creation and expert in sacrifices, was the sacrificer, rishis were priests, gods participants, was destroyed by You who are habitually the Giver of fruits of sacrifices. Surely sacrifices cause injury to the sacrificers in the absence of faith and devotion. ॥ 21 ॥
O Lord, the fury of You who became a hunter with a bow in hand has not as yet left Brahma who, overcome by incestuous lust and finding his own daughter transforming herself into a hind, desired to ravish her in the body of a stag and keenly pierced by Your arrows, he (Brahma) has fled to the sky ॥ 22 ॥
O Destroyer of the three cities, 0 Giver of boons, is Parvati who saw the god of love, bow in hand, burnt like a piece of straw in a minute by You, still proud of her beauty and believing that You are fascinated by her, because she was allowed to occupy half Your body because of her austerities? Ah, surely all women are under delusion. You have completely conquered Your senses. ॥ 23 ॥
O Destroyer of the god of love, 0 Giver of boons, Your play is in cremation grounds, Your companions are ghosts, You smear Your body with the ashes of burnt bodies, human skulls are Your garland-all Your conduct is indeed inauspicious. But You promote the greatest good of those who remember You. ॥ 24 ॥
You are indeed that inexpressible Truth which the yogis realize within through concentrating their minds on the Self and controlling the breath according to the directions laid down in the scriptures, and realizing which Truth they experience rapturous thrills and shed profuse tears of joy; swimming as it were in a pool of nectar they enjoy inner bliss. ॥ 25 ॥
The wise hold this limiting view of You: You are the sun, You are the moon, You are fire, You are air, You are water, You are space, You are the earth and You are the Self. But we do not know the things which You are not. ॥ 26 ॥
O Giver of refuge, with the three letters A, U, M, indicating the three Vedas, three states, three worlds and the three gods, the word AUM(Om) describes You separately. By its subtle sound, the word Om collectively denotes You – Your absolute transcendental state which is free from change. ॥ 27 ॥
O Lord! Bhava, Sharva, Rudra, Pashupati, Ugra, Mahadeva, Bhima, and Ishana-these eight names of Yours are each treated in detail in the Vedas. To You, most beloved Lord Shankara, of resplendent form, I offer salutations. ॥ 28 ॥
O Lover of solitude, my salutations to You who are the nearest and the farthest. 0 Destroyer of the god of love, my salutations to You who are the minutest and also the largest. 0 Three-eyed one, my salutations to You who are the oldest and also the youngest. My salutations to You again and again who are all and also transcending all. ॥ 29 ॥
Salutations to You as Brahma in whom rajas prevails for the creation of the universe. Salutations to You as Rudra in whom tamas prevails for its destruction. Salutations to You as Vishnu in whom sattva prevails for giving happiness to the people. Salutations to You, 0 Shiva, who are effulgent and beyond the three attributes. ॥ 30 ॥
O Giver of boons, how poor is my ill-developed mind, subject to afflictions, and how boundless Your divinity- Eternal and possessing infinite virtues. Though terror–stricken because of this, I am inspired by my devotion to offer this hymnal garland at Your feet. ॥ 31 ॥
O Lord, if the black mountain be ink, the ocean the inkpot, the branch of the stout wish-fulfilling tree a pen, the earth the writing leaf, and if taking these the Goddess of Learning writes for eternity, even then the limit of Your virtues will not be reached. ॥ 32 ॥
The best of Gandharvas, Pushpadanta by name, composed in great devotion this beautiful hymn to the Lord, who is worshipped by demons, gods, and the best of sages, whose praises have been sung, who has the moon on His forehead, and who is attributeless. ॥ 33 ॥
The person who with purified heart and in great devotion always reads this beautiful and elevating hymn to Shiva, becomes like Shiva (after death) in the abode of Shiva, and while in this world gets abundant wealth, long life, progeny and fame. ॥ 34 ॥
There is no God higher than Shiva, there is no hymn better than the hymn on the greatness of Shiva, there is no mantra more powerful than the name of Shiva, there is nothing higher to be known than the real nature of the Guru. ॥ 35 ॥
Initiation into spiritual life, charities, austerities, pilgrimages, the practice of yoga, the performance of sacrificial rites – none of these gives even a sixteenth part of the merit that one gets by reciting the hymn on the greatness of Shiva. ॥ 36 ॥
The Lord of Gandharvas, Pushpadanta by name, is the servant of the God of gods who has the crescent moon on his forehead. Fallen from his glory due to the wrath of the Lord, he composed this very beautiful uplifting hymn on the greatness of Shiva to regain His favor. ॥ 37 ॥
If one with single-minded devotion and folded palms reads this unfailing hymn composed by Pushpadanta, which is adored by great gods and the best of sages and which grants heaven and liberation, one goes to Shiva and is worshipped by Kinnaras (celestial beings). ॥ 38 ॥
Thus ends this unparalleled sacred hymn composed by Pushpadanta and describing the glory of God Shiva in a most fascinating manner. ॥ 39 ॥
This hymn worship is offered at the feet of Shiva. May the ever beneficent Lord of gods be pleased with me at this! ॥ 40 ॥
I do not know the truth of your nature and who you are- O great God my salutations to your true nature. ॥ 41 ॥
Whoever reads this once, twice or thrice (in a day) revels in the domain of Shiva, bereft of all sins. ॥ 42 ॥
If a person learns by heart and recites this hymn, which flowed from the lotus mouth of Pushpadanta, which destroys sins and is dear to Shiva and which equally promotes the good of all, Shiva, the Lord of creation, becomes very pleased. ॥ 43 ॥
thus ends the hymn called – “Shiva Mahimna Stotra”
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