SHIV MAHIMA STROTAM

    ॥ अथ श्री शिवमहिम्नस्तॊत्रम् ॥

                                                      ‖ atha sri sivamahimnastotram ‖

Verse 1

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

mahimnaḥ paraṁ te paramaviduṣo yadyasadṛsi
stutirbrahmadinamapi tadavasannastvayi giraḥ |
athavacyaḥ sarvaḥ svamatiparimaṇavadhi gṛṇan
mamapyeṣa stotre hara nirapavadaḥ parikaraḥ || 1 ||

(Sri Pushpadanta said:)

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)

Verse 2
अतीतः पंथानं तव च महिमा वाङ्मनसयोः
अतद्व्यावृत्त्या यं चकितमभिधत्ते श्रुतिरपि।
स कस्य स्तोतव्यः कतिविधगुणः कस्य विषयः
पदे त्वर्वाचीने पतति न मनः कस्य न वचः॥ २॥

atitaḥ paṁthanaṁ tava ca mahima vaṅmanasayoḥ
atadvyavṛttya yaṁ cakitamabhidhatte srutirapi |
sa kasya stotavyaḥ katividhaguṇaḥ kasya viṣayaḥ
pade tvarvacine patati na manaḥ kasya na vacaḥ || 2 ||

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)  

                                                

                                                                Verse 3
                                           मधुस्फीता वाचः परममृतं निर्मितवतः
                                           तव ब्रह्मन्‌ किं वागपि सुरगुरोर्विस्मयपदम्‌।
                                          मम त्वेतां वाणीं गुणकथनपुण्येन भवतः
                                          पुनामीत्यर्थेऽस्मिन्‌ पुरमथन बुद्धिर्व्यवसिता॥ ३॥

madhusphita vacaḥ paramamṛtaṁ nirmitavataḥ
tava brahman kiṁ vagapi suragurorvismayapadam |
mama tvetaṁ vaṇiṁ guṇakathanapuṇyena bhavataḥ
punamityarthesmin puramathana buddhirvyavasita || 3 ||

O Brahman! Do even Brihaspati's praises cause wonder to You, the author of the nectar like sweet Vedas? O 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)

Verse 4
तवैश्‍वर्यं यत्तज्जगदुदयरक्षाप्रलयकृत्‌
त्रयीवस्तु व्यस्तं तिस्रुषु गुणभिन्नासु तनुषु।
अभव्यानामस्मिन्‌ वरद रमणीयामरमणीं
विहन्तुं व्याक्रोशीं विदधत इहैके जडधियः॥ ४॥

tavaisvaryaṁ yattajjagadudayarakṣapralayakṛt
trayivastu vyastaṁ tisruṣu guṇabhinnasu tanuṣu |
abhavyanamasmin varada ramaṇiyamaramaṇiṁ
vihantuṁ vyakrosiṁ vidadhata ihaike jaḍadhiyaḥ || 4 ||

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)

Verse 5
किमीहः किंकायः स खलु किमुपायस्त्रिभुवनं
किमाधारो धाता सृजति किमुपादान इति च।
अतर्क्यैश्वर्ये त्वय्यनवसर दुःस्थो हतधियः
कुतर्कोऽयं कांश्चित्‌ मुखरयति मोहाय जगतः॥ ५॥

kimihaḥ kiṁkayaḥ sa khalu kimupayastribhuvanaṁ
kimadharo dhata sṛjati kimupadana iti ca |
atarkyaisvarye tvayyanavasara duḥstho hatadhiyaḥ
kutarkoyaṁ kaṁscit mukharayati mohaya jagataḥ || 5 ||

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)

                

Verse 6

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

ajanmano lokaḥ kimavayavavantopi jagataṁ
adhiṣṭhataram kim bhavavidhiranadṛtya bhavati |
aniso va kuryad bhuvanajanane kaḥ parikaro
yato mandastvaṁ pratyamaravara samserata ime || 6 ||

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)

Verse 7
त्रयी साङ्ख्यं योगः पशुपतिमतं वैष्णवमिति
प्रभिन्ने प्रस्थाने परमिदमदः पथ्यमिति च।
रुचीनां वैचित्र्यादृजुकुटिल नानापथजुषां
नृणामेको गम्यस्त्वमसि पयसामर्णव इव॥ ७॥

trayi sankhyam yogaḥ pasupatimatam vaiṣṇavamiti
prabhinne prasthane paramidamadaḥ pathyamiti ca |
rucinam vaicitryadṛjukuṭila nanapathajuṣaṁ
nṛṇameko gamyastvamasi payasamarṇava iva || 7 ||

Different paths (to realization) are 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)

Verse 8
महोक्षः खट्वाङ्गं परशुरजिनं भस्म फणिनः
कपालं चेतीयत्तव वरद तन्त्रोपकरणम्‌।
सुरास्तां तामृद्धिं दधति तु भवद्भूप्रणिहितां
न हि स्वात्मारामं विषयमृगतृष्णा भ्रमयति॥ ८॥

mahokṣaḥ khaṭvangam parasurajinam bhasma phaṇinaḥ
kapalam cetiyattava varada tantropakaraṇam |
surastam tamṛddhim dadhati tu bhavadbhupraṇihitam
na hi svatmaramam viṣayamṛgatṛṣṇa bhramayati || 8 ||

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)

Verse 9
ध्रुवं कश्चित्‌ सर्वं सकलमपरस्त्वध्रुवमिदं
परो ध्रौव्याऽध्रौव्ये जगति गदति व्यस्तविषये।
समस्तेऽप्येतस्मिन्‌ पुरमथन तैर्विस्मित इव
स्तुवन्‌ जिह्रेमि त्वां न खलु ननु धृष्टा मुखरता॥ ९॥

dhruvam kasacit sarvam sakalamaparastvadhruvamidam
paro dhrauvya dhrauvye jagati gadati vyastaviṣaye |
samaste pyetasmin puramathana tairvismita iva
stuvan jihremi tvam na khalu nanu dhṛṣṭa mukharata || 9 ||

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)

Verse 10

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

tavaisvaryaṁ yatnad yadupari virincirhariradhaḥ
paricchetum-yatavanilamanalaskandhavapuṣaḥ |
tato bhaktisraddha-bharaguru-gṛṇadbhyam girisa yat
svayaṁ tasthe tabhyam tava kimanuvṛttirna phalati || 10 ||

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. Afterwards, 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)

Verse 11
अयत्नादासाद्य त्रिभुवनमवैरव्यतिकरं
दशास्यो यद्बाहूनभृत-रणकण्डू-परवशान्‌।
शिरःपद्मश्रेणी-रचितचरणाम्भोरुह-बलेः
स्थिरायास्त्वद्भक्तेस्त्रिपुरहर विस्फूर्जितमिदम्‌॥ ११॥

ayatnadasadya tribhuvanamavairavyatikaraṁ
dasasyo yadbahunabhṛta-raṇakaṇḍu-paravasan |
siraḥpadmasreṇi-racitacaraṇambhoruha-baleḥ
sthirayastvadbhaktestripurahara visphurjitamidam || 11 ||

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)

Verse 12
अमुष्य त्वत्सेवा-समधिगतसारं भुजवनं
बलात्‌ कैलासेऽपि त्वदधिवसतौ विक्रमयतः।
अलभ्यापातालेऽप्यलसचलितांगुष्ठशिरसि
प्रतिष्ठा त्वय्यासीद्‌ ध्रुवमुपचितो मुह्यति खलः॥ १२॥

amuṣya tvatseva-samadhigatasarambhujavanam
balat kailasepi tvadadhivasatau vikramayataḥ |
alabhyapatale pyalasacalitamguṣṭhasirasi
pratiṣṭha tvayyasid dhruvamupacito muhyati khalaḥ || 12 ||

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 hee did not find a resting place even in the nether world. Truly, when affluent the wicked become deluded. (12)

Verse 13
यदृद्धिं सुत्राम्णो वरद परमोच्चैरपि सतीं
अधश्चक्रे बाणः परिजनविधेयत्रिभुवनः।
न तच्चित्रं तस्मिन्‌ वरिवसितरि त्वच्चरणयोः
न कस्याप्युन्नत्यै भवति शिरसस्त्वय्यवनतिः॥ १३॥

yadṛddhim sutramṇo varada paramoccairapi satim
adhascakre baṇaḥ parijanavidheyatribhuvanaḥ |
na taccitraṁ tasmin varivasitari tvacaraṇayoḥ
na kasyapyunnatyai bhavati sirasastvayyavanatiḥ || 13 ||

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)

Verse 14
अकाण्ड-ब्रह्माण्ड-क्षयचकित-देवासुरकृपा
विधेयस्याऽऽसीद्‌ यस्त्रिनयन विषं संहृतवतः।
स कल्माषः कण्ठे तव न कुरुते न श्रियमहो
विकारोऽपि श्लाघ्यो भुवन-भय- भङ्ग- व्यसनिनः॥ १४॥

akaṇḍa-brahmaṇḍa-kṣayacakita-devasurakṛpa
vidheyasyasid yastrinayana viṣaṁ samhṛtavataḥ |
sa kalmaṣaḥ kaṇṭhe tava na kurute na sriyamaho
vikaropi slaghyo bhuvana-bhaya- bhanga- vyasaninaḥ || 14 ||

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)

Verse 15
असिद्धार्था नैव क्वचिदपि सदेवासुरनरे
निवर्तन्ते नित्यं जगति जयिनो यस्य विशिखाः।
स पश्यन्नीश त्वामितरसुरसाधारणमभूत्‌
स्मरः स्मर्तव्यात्मा न हि वशिषु पथ्यः परिभवः॥ १५॥

asiddhartha naiva kvacidapi sadevasuranare
nivartante nityam jagati jayino yasya visikhaḥ |
sa pasyannisa tvamitarasurasadharaṇamabhut
smaraḥ smartavyatma na hi vasiṣu pathyaḥ paribhavaḥ || 15 ||

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) 

                                                    

Verse 16
मही पादाघाताद्‌ व्रजति सहसा संशयपदं
पदं विष्णोर्भ्राम्यद्‌ भुज-परिघ-रुग्ण-ग्रह- गणम्‌।
मुहुर्द्यौर्दौस्थ्यं यात्यनिभृत-जटा-ताडित-तटा
जगद्रक्षायै त्वं नटसि ननु वामैव विभुता॥ १६॥

mahi padaghatad vrajati sahasa samsayapadaṁ
padam viṣṇorbhramyad bhuja-parigha-rugṇa-graha- gaṇam |
muhurdyaurdausthyaṁ yatyanibhṛta-jaṭa-taḍita-taṭa
jagadrakṣayai tvam naṭasi nanu vamaiva vibhuta || 16 ||

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)

Verse 17
विय-द्व्या पी तारा-गण-गुणित-फेनोद्गम-रुचिः
प्रवाहो वारां यः पृषतलघुदृष्टः शिरसि ते।
जगद्द्वीपाकारं जलधिवलयं तेन कृतमिति
अनेनैवोन्नेयं धृतमहिम दिव्यं तव वपुः॥ १७॥

viya-dvya pi tara-gaṇa-guṇita-phenodgama-ruciḥ
pravaho varam yaḥ pṛṣatalaghudṛṣṭaḥ sirasi te |
jagaddvipakaram jaladhivalayam tena kṛtamiti
anenaivonneyam dhṛtamahima divyam tava vapuḥ || 17 ||

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 the vastness of Your divine body. (17)

Verse 18
रथः क्षोणी यन्ता शतधृतिरगेन्द्रो धनुरथो
रथाङ्गे चन्द्रार्कौ रथ-चरण-पाणिः शर इति।
दिधक्षोस्ते कोऽयं त्रिपुरतृणमाडम्बर विधिः
विधेयैः क्रीडन्त्यो न खलु परतन्त्राः प्रभुधियः॥ १८॥

rathaḥ kṣoṇi yanta satadhṛtiragendro dhanuratho
rathange candrarkau ratha-caraṇa-paṇiḥ sara iti |
didhakṣoste ko'yaṁ tripuratṛṇamaḍambara vidhiḥ
vidheyaiḥ krīḍantyo na khalu paratantraḥ prabhudhiyaḥ || 18 ||

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)

Verse 19
हरिस्ते साहस्रं कमल बलिमाधाय पदयोः
यदेकोने तस्मिन्‌ निजमुदहरन्नेत्रकमलम्‌।
गतो भक्त्युद्रेकः परिणतिमसौ चक्रवपुषः
त्रयाणां रक्षायै त्रिपुरहर जागर्ति जगताम्‌॥ १९॥

hariste sahasram kamala balimadhaya padayoḥ
yadekone tasmin nijamudaharannetrakamalam |
gato bhaktyudrekaḥ pariṇatimasau cakravapuṣaḥ
trayaṇam rakṣayai tripurahara jagarti jagatam || 19 ||

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)

Verse 20
क्रतौ सुप्ते जाग्रत्‌ त्वमसि फलयोगे क्रतुमतां
क्व कर्म प्रध्वस्तं फलति पुरुषाराधनमृते।
अतस्त्वां सम्प्रेक्ष्य क्रतुषु फलदान-प्रतिभुवं
श्रुतौ श्रद्धां बध्वा दृढपरिकरः कर्मसु जनः॥ २०॥

kratau supte jagrat tvamasi phalayoge kratumataṁ
kva karma pradhvastam phalati puruṣaradhanamṛte |
atastvam samprekṣya kratuṣu phaladana-pratibhuvaṁ
srutau sraddham badhva dṛḍhaparikaraḥ karmasu janaḥ || 20 ||

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 worship of You, O 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)

Verse 21
क्रियादक्षो दक्षः क्रतुपतिरधीशस्तनुभृतां
ऋषीणामार्त्विज्यं शरणद सदस्याः सुर-गणाः।
क्रतुभ्रंशस्त्वत्तः क्रतुफल-विधान-व्यसनिनः
ध्रुवं कर्तुं श्रद्धा विधुरमभिचाराय हि मखाः॥ २१॥

kriyadakṣo dakṣaḥ kratupatiradhisastanubhṛtam
ṛṣiṇamartvijyam saraṇada sadasyaḥ sura-gaṇaḥ |
kratubhramsastvattaḥ kratuphala-vidhana-vyasaninaḥ
dhruvam kartum sraddha vidhuramabhicaraya hi makhaḥ || 21 ||

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)

Verse 22
प्रजानाथं नाथ प्रसभमभिकं स्वां दुहितरं
गतं रोहिद्‌ भूतां रिरमयिषुमृष्यस्य वपुषा।
धनुष्पाणेर्यातं दिवमपि सपत्राकृतममुं
त्रसन्तं तेऽद्यापि त्यजति न मृगव्याधरभसः॥ २२॥

prajanatham natha prasabhamabhikam svaṁ duhitaram
gatam rohid bhutam riramayiṣumṛṣyasya vapuṣa |
dhanuṣpaṇeryatam divamapi sapatrakṛtamamuṁ
trasantaṁ te'dyapi tyajati na mṛgavyadharabhasaḥ || 22 ||

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)

Verse 23
स्वलावण्याशंसा धृतधनुषमह्नाय तृणवत्‌
पुरः प्लुष्टं दृष्ट्वा पुरमथन पुष्पायुधमपि।
यदि स्त्रैणं देवी यमनिरत-देहार्ध-घटनात्‌
अवैति त्वामद्धा बत वरद मुग्धा युवतयः॥ २३॥

svalavaṇyasamsa dhṛtadhanuṣamahnaya tṛṇavat
puraḥ pluṣṭam dṛṣṭva puramathana puṣpayudhamapi |
yadi straiṇaṁ devi yamanirata-dehardha-ghaṭanat
avaiti tvamaddha bata varada mugdha yuvatayaḥ || 23 ||

O Destroyer of the three cities, O 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)

Verse 24
श्मशानेष्वाक्रीडा स्मरहर पिशाचाः सहचराः
चिता-भस्मालेपः स्रगपि नृकरोटी-परिकरः।
अमङ्गल्यं शीलं तव भवतु नामैवमखिलं
तथापि स्मर्तॄणां वरद परमं मङ्गलमसि॥ २४॥

smasaneṣvakriḍa smarahara pisacaḥ sahacaraḥ
cita-bhasmalepaḥ sragapi nṛkaroṭi-parikaraḥ |
amangalyam silaṁ tava bhavatu namaivamakhilaṁ
tathapi smartrṇam varada paramam mangalamasi || 24 ||

O Destroyer of the God of love, O 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)

Verse 25
मनः प्रत्यक्‌ चित्ते सविधमविधायात्त-मरुतः
प्रहृष्यद्रोमाणः प्रमद-सलिलोत्सङ्गति-दृशः।
यदालोक्याह्लादं ह्रद इव निमज्यामृतमये
दधत्यन्तस्तत्त्वं किमपि यमिनस्तत्‌ किल भवान्‌॥ २५॥

manaḥ pratyak citte savidhamavidhayatta-marutaḥ
prahṛṣyadromaṇaḥ pramada-salilotsangati-dṛsaḥ |
yadalokyahladam hrada iva nimajyamṛtamaye
dadhatyantastattvam kimapi yaminastat kila bhavan || 25 ||

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)        

  Verse26

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

tvamarkastvam somastvamasi pavanastvam hutavahaḥ
tvamapastvaṁ vyoma tvamu dharaṇiratma tvamiti ca |
paricchinnamevam tvayi pariṇata bibhrati giram
na vidmastattattvam vayamiha tu yat tvam na bhavasi || 26 ||

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)

Verse 27

त्रयीं तिस्रो वृत्तीस्त्रिभुवनमथो त्रीनपि सुरान्‌

अकाराद्यैर्वर्णैस्त्रिभिरभिदधत्‌ तीर्णविकृति।

तुरीयं ते धाम ध्वनिभिरवरुन्धानमणुभिः

समस्त-व्यस्तं त्वां शरणद गृणात्योमिति पदम्‌॥ २७॥

trayim tisro vṛtistribhuvanamatho trinapi suran
akaradyairvarṇaistribhirabhidadhat tirṇavikṛti |
turiyam te dhama dhvanibhiravarundhanamaṇubhiḥ
samasta-vyastam tvam saraṇada gṛṇatyomiti padam || 27 ||

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)

Verse 28
भवः शर्वो रुद्रः पशुपतिरथोग्रः सहमहान्‌
तथा भीमेशानाविति यदभिधानाष्टकमिदम्‌।
अमुष्मिन्‌ प्रत्येकं प्रविचरति देव श्रुतिरपि
प्रियायास्मैधाम्ने प्रणिहित-नमस्योऽस्मि भवते॥ २८॥

bhavaḥ sarvo rudraḥ pasupatirathograḥ sahamahan
tatha bhimesanaviti yadabhidhanaṣṭakamidam |
amuṣmin pratyekaṁ pravicarati deva srutirapi
priyayasmaidhamne praṇihita-namasyosmi bhavate || 28 ||

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)

Verse 29
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॥

namo nediṣṭhaya priyadava daviṣṭhaya ca namaḥ
namaḥ kṣodiṣṭhaya smarahara mahiṣṭhaya ca namaḥ |
namo varṣiṣṭhaya trinayana yaviṣṭhaya ca namaḥ
namaḥ sarvasmai te tadidamatisarvaya ca namaḥ || 29 ||

O Lover of solitude, my salutations to You who are the nearest and the farthest. O Destroyer of the god of love, my salutations to You who are the minutest and also the largest. O 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)

Verse 30
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॥

bahula-rajase visvotpattau bhavaya namo namaḥ
prabala-tamase tat samhare haraya namo namaḥ |
jana-sukhakṛte sattvodriktau mṛḍaya namo namaḥ

pramahasi pade nistraiguṇye sivaya namo namaḥ || 30 ||

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, O Shiva, who are effulgent and beyond the three attributes. (30)

Verse 31
कृश-परिणति-चेतः क्लेशवश्यं क्व चेदं
क्व च तव गुण-सीमोल्लङ्घिनी शश्वदृद्धिः।
इति चकितममन्दीकृत्य मां भक्तिराधाद्‌
वरद चरणयोस्ते वाक्य-पुष्पोपहारम्‌॥ ३१॥

kṛsa-pariṇati-cetaḥ klesavasyam kva cedam
kva ca tava guṇa-simollanghini sasvadṛddhiḥ |
iti cakitamamandikṛtya mam bhaktiradhad
varada caraṇayoste vakya-puṣpopaharam || 31 ||

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)

Verse 32
असित-गिरि-समं स्यात्‌ कज्जलं सिन्धु-पात्रे
सुर-तरुवर-शाखा लेखनी पत्रमुर्वी।
लिखति यदि गृहीत्वा शारदा सर्वकालं
तदपि तव गुणानामीश पारं न याति॥ ३२॥

asita-giri-samam syat kajjalam sindhu-patre
sura-taruvara-sakha lekhani patramurvi |
likhati yadi gṛhitva sarada sarvakalam
tadapi tava guṇanamisa param na yati || 32 ||

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)

Verse 33
असुर-सुर-मुनीन्द्रैरर्चितस्येन्दु-मौलेः
ग्रथित-गुणमहिम्नो निर्गुणस्येश्वरस्य।
सकल-गण-वरिष्ठः पुष्पदन्ताभिधानः
रुचिरमलघुवृत्तैः स्तोत्रमेतच्चकार॥ ३३॥

asura-sura-munindrairarcitasyendu-mauleḥ
grathita-guṇamahimno nirguṇasyesvarasya |
sakala-gaṇa-variṣṭhaḥ puṣpadantabhidhanaḥ
ruciramalaghuvṛttaiḥ stotrametaccakara || 33 ||

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)

Verse 34
अहरहरनवद्यं धूर्जटेः स्तोत्रमेतत्‌
पठति परमभक्त्या शुद्ध-चित्तः पुमान्‌ यः।
स भवति शिवलोके रुद्रतुल्यस्तथाऽत्र
प्रचुरतर-धनायुः पुत्रवान्‌ कीर्तिमांश्च॥ ३४॥

aharaharanavadyam dhurjaṭeḥ stotrametat
paṭhati paramabhaktya suddha-cittaḥ puman yaḥ |
sa bhavati sivaloke rudratulyastatha'tra
pracuratara-dhanayuḥ putravan kirtimamsca || 34 ||

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)

              

    

                                                                   Verse 35

महेशान्नापरो देवो महिम्नो नापरा स्तुतिः।

अघोरान्नापरो मन्त्रो नास्ति तत्त्वं गुरोः परम्॥ ३५॥

mahesannaparo devo mahimno napara stutiḥ |

aghoranaparo mantro nasti tattvam guroḥ param || 35 ||

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)

Verse 36

दीक्षा दानं तपस्तीर्थं ज्ञानं यागादिकाः क्रियाः।

महिम्नस्तव पाठस्य कलां नार्हन्ति षोडशीम्॥ ३६॥

dikṣa danam tapastirtham jnanam yagadikaḥ kriyaḥ |

mahimnastava paṭhasya kalam narhanti ṣoḍasim || 36 ||

Initiation into spiritual life, charities, austerities, pilgrimages, practice of yoga, performance of sacrificial rites - none of these give even a sixteenth part of the merit that one gets by reciting the hymn on the greatness of Shiva. (36)

Verse 37

कुसुमदशन-नामा सर्व-गन्धर्व-राजः

शशिधरवर-मौलेर्देवदेवस्य दासः।

स खलु निज-महिम्नो भ्रष्ट एवास्य रोषात्

स्तवनमिदमकार्षीद् दिव्य-दिव्यं महिम्नः॥ ३७॥

kusumadasana-nama sarva-gandharva-rajaḥ

sasidharavara-maulerdevadevasya dasaḥ |

sa khalu nija-mahimno bhraṣṭa evasya roṣat

stavanamidamakarṣid divya-divyaṁ mahimnaḥ || 37 ||

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)

Verse 38

सुरगुरुमभिपूज्य स्वर्ग-मोक्षैक-हेतुं

पठति यदि मनुष्यः प्राञ्जलिर्नान्य-चेताः।

व्रजति शिव-समीपं किन्नरैः स्तूयमानः

स्तवनमिदममोघं पुष्पदन्तप्रणीतम्॥ ३८॥

suragurumabhipujya svarga-mokṣaika-hetum

paṭhati yadi manuṣyaḥ pranjalirnanya-cetaḥ |

vrajati siva-samipam kinnaraiḥ stuyamanaḥ

stavanamidamamogham puṣpadantapraṇitam || 38 ||

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)

Verse 39

आसमाप्तमिदं स्तोत्रं पुण्यं गन्धर्व-भाषितम्।

अनौपम्यं मनोहारि सर्वमीश्वरवर्णनम्॥ ३९॥

asamaptamidam stotram puṇyam gandharva-bhaṣitam |

anaupamyam manohari sarvamisvaravarṇanam || 39 ||

Thus ends this unparalleled sacred hymn composed by Pushpadanta and describing the glory of God Shiva in a most fascinating manner. (39)

Verse 40

इत्येषा वाङ्मयी पूजा श्रीमच्छङ्कर-पादयोः।

अर्पिता तेन देवेशः प्रीयतां मे सदाशिवः॥ ४०॥

ityeṣa vanmayi puja srimacchankara-padayoḥ |

arpita tena devesaḥ priyatam me sadasivaḥ || 40 ||

This hymn worship is offered at the feet of Shiva. May the ever beneficent Lord of gods be pleased with me at this! (40)

Verse 41

तव तत्त्वं न जानामि कीदृशोऽसि महेश्वर।

यादृशोऽसि महादेव तादृशाय नमो नमः॥ ४१॥

tava tattvam na janami kidṛso'si mahesvara |

yadṛso'si mahadeva tadṛsaya namo namaḥ || 41 ||

I do not know the truth of your nature and who you are- O great God my salutations to your true nature. (41)

Verse 42

एककालं द्विकालं वा त्रिकालं यः पठेन्नरः।

सर्वपाप-विनिर्मुक्तः शिव लोके महीयते॥ ४२॥

ekakalam dvikalam va trikalam yaḥ paṭhennaraḥ |

sarvapapa-vinirmuktaḥ siva loke mahiyate || 42 ||

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

Verse 43

श्री पुष्पदन्त-मुख-पङ्कज-निर्गतेन

स्तोत्रेण किल्बिष-हरेण हर-प्रियेण।

कण्ठस्थितेन पठितेन समाहितेन

सुप्रीणितो भवति भूतपतिर्महेशः॥ ४३॥

sri puṣpadanta-mukha-pankaja-nirgatena

stotreṇa kilbiṣa-hareṇa hara-priyeṇa |

kaṇṭhasthitena paṭhitena samahitena

suprīṇito bhavati bhutapatirmahesaḥ || 43 ||

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)

॥ इति श्री पुष्पदन्त विरचितं शिवमहिम्नः स्तोत्रं समाप्तम्॥

|| iti sri puṣpadanta viracitam sivamahimnaḥ stotram samaptam ||

- thus ends the hymn called: -Shiva Mahimnaḥ Stotram- composed by Puṣpadanta –

UDDHAVA GITA

                                                 UDDHAVA GITA

       Swami Prabhupada (Founder of ISCKON) wrote about the Uddhava Gita: “Lord Sri Krishna is factually the spiritual master of the three worlds, and He is the original source of all Vedic knowledge. It is very difficult, however, to understand the personal feature of the Absolute Truth, even from the Vedas. His personal instructions are needed in order to understand the Personality of Godhead as the Supreme Absolute Truth. Bhagawad Gita is the evidence of such transcendental knowledge in gist. One cannot know the Supreme Lord unless one is graced by the Lord Himself. Lord Krishna exhibited this specific mercy towards Arjuna and Uddhava while He was in the material world. Undoubtedly Bhagawad Gita was spoken by the Lord on the Battlefield of Kurukshetra just to encourage Arjuna to fight, and yet to complete the transcendental knowledge of Bhagawad Gita, the Lord instructed Uddhava. The Lord wanted Uddhava to fulfill His mission and disseminate knowledge which He had not spoken even in Bhagawad Gita.” From this we can understand that although Uddhava Gita contains instructions similar to those imparted to Arjuna on the battlefield of Kurukshetra, it also contains very confidential teachings that are not available even in Bhagawad Gita. The five truths that embody the teachings of Bhagawad Gita— Ishvara (the Supreme Lord), Jiva (the living entities), Prakrati (material nature), Kala (time), and Karma (activities)—are fully elaborated upon in the Uddhava Gita. The Vedic literature offers us many Gitas, or songs. There are the Gita Govinda, Venu Gita, Bhramara Gita, Gopi Gita, Avanti Gita, Bhagawad Gita, Uddhava Gita and many more. The purpose of these songs is to invoke our forgotten eternal loving relationship with the Supreme Lord. Thus, the songs found in the Vedic literature are not like the ordinary songs of this material world, which are compared to the croaking of frogs, simply inviting the snake of death. Near the end of Lord Krishna’s manifested pastimes in this material world five thousand years ago, the demigods, headed by Brahma and Shiva, went to see Him at Dwaraka. At that time, they submitted this appeal: “My dear Lord, previously we had requested You to remove the burden of the earth. O unlimited Personality of Godhead, that request has now been fulfilled. You killed innumerable demons in order to protect Your devotees, and You re-established the religious principles that had been forgotten in the course of time. You have certainly broadcast Your glories throughout the world, so that everyone can easily become purified simply by hearing about You. Descending into the dynasty of King Yadu, You have manifested Your unique transcendental form, and for the benefit of the entire universe, You have executed magnanimous transcendental pastimes. My dear Lord, pious and saintly persons, who, in the age of Kali, hear and chant narrations of Your transcendental pastimes, will easily cross over the dense darkness of that terrible age. O Supreme Personality of Godhead, O my Lord, You have descended into the Yadu dynasty, and thus You have spent one hundred and twenty-five autumns with Your devotees. My dear Lord, there is nothing remaining for Your Lordship to do on behalf of the demigods. O Lord, You are the basis of everything and if You so desire, then kindly return to Your own abode in the spiritual world.” Lord Krishna replied, “I have very well understood your prayers. I have certainly executed My duty of removing the burden of the earth, but if I depart for My own abode at this time, the members of the Yadu dynasty will constitute another great burden. Therefore, before I depart from this world, I shall arrange for the withdrawal of the Yadu dynasty.” Thereafter, Lord Krishna inspired Durvasa Muni and other Sages to curse the members of the Yadu dynasty, so that while quarrelling with each other, they would be annihilated. Lord Krishna then met the elder members of the Yadu dynasty and informed them, “Because of the curse of the Brahmanas, I see many inauspicious omens foreboding great disturbances and destruction. We should therefore go to Prabhasa-teroha, which is a very sacred place. There, we will be able to counteract the ill effects of all our sinful activities by satisfying the Brahmans with gifts of charity.” Then, in obedience to the Lord’s desire, the members of the Yadu dynasty went to Prabhasa-teroha, and a fire sacrifice was performed. At that time the men of the Yadu dynasty drank an intoxicating beverage that made them forget everything, even the identities of their mothers, brothers, fathers, children, and friends. Being intoxicated, by the will of the Lord, they fought with each other, and the result was the annihilation of the Yadu dynasty. Actually, the annihilation of the Yadu dynasty was a display of the Lord’s illusory energy, Maya. The Yadavas are eternal associates of the Lord, and are therefore eternally liberated souls. When He had contemplated winding up His pastimes within the material world, the Lord considered how, in His absence, the members of the Yadu dynasty would suffer greatly in separation from Him. It is for this reason that the Lord arranged for their return to His supreme abode before His own departure from the material world. Thereafter Lord Balarama appeared in His form Sisa-Naga and departed from this world. Lord Sri Krishna then sat underneath a banyan tree, meditating upon Himself. At that time, Uddhava came before Him and prayed, “My dear Lord, I know that You want to return to Your eternal abode in the spiritual sky. I cannot bear to live without You, and so please take me with You.”           

VYETHA TRUVAH

              VYETHA TRUVAH     (KASHMIR---HINDU SHRINES by C.L.Gadoo)

                The Vedic people venerated rivers, worshipped them as the embodiment of the divine mother Bhavani, and praised them as the source of life and means of its sustenance. For the Hindus of Kashmir, the Vitasta is the embodiment of Goddess Parvati, consort of Lord Shiva. Vedic literature refers to Vitasta as a prominent river of north India.        

               Vitasta is the Sanskrit name and Vyath is the Kashmiri name of river Jhelum, which rises from a spring Verinag and flows through Srinagar and other parts of Kashmir before it flows to Pakistan. The Nilmat Purana, Rajatarangini,  Haracarita- Cintamani, and Mahatmayas, acknowledge that, ’Nila Naga,’ ‘Nila Kunda,’’Vitastatra’, now called ‘Vyeth Vothur’ is the source of the river Vitasta. Perhaps over the years Nila Naga or Nila Kunda, also assumed the ancient name of the territorial district, the Pargna of Vera, in which it is located and came to be called Verinag. The ancient village of Vera must have been a place of many ancient stone temples.

           Vitasta flows out of Kashmir at Khadanyar. Vitasta Mahatmaya refers to the place as Khadanhara. Perhaps the place assumed its name from the great temple Khadana Vihar built by one of the queens, Khadana by name, of the King Meghavhana. River Karishi appeared in the north in Karnah area and became known as Krishan Ganga. It joins Vitasta at Jhelum, now in Pakistan. It is because of the confluence of the two rivers at this point, the ongoing river was known as Jhelum. Srivara in his Rajatrangini has used Jhelum instead of Vitasta, for the first time.    

              From the day Shiva struck his trident to make way for the Vitasta to flow out of Vyeth Vothur, its source--- the Neel Nag, in the Veri Pargana, Vitasta has flowed down for centuries over which the Sanskrit civilization of Kashmir flourished. Hindus of Kashmir still observe the day Parvati manifested herself in the form of Vitasta at Vitastatra, now known Vyeth Vothur, on Bhadra Shukla Trayodashi the 13 lunar day of the month of Bhadrapada (September) every year. The festival, now known as Vetha Truvah, is celebrated by making offerings of cakes made of rice floor, while reading Sholkas from Vitasta Mahatmayas. Also on the occasion of Pracdurbhava Divas,  appearance day or birthday of the river, devotees take a dip in the river in the morning and worship at its banks. Pujas are performed and the sacred river is offered flowers, milk and water. In the evening the Hindu women go down to the banks of the Vitasta and illuminate them with flickering earthen-ware lamps.

YOGA by Swami Ramdev

“I have brought to you a package of seven simple breathing exercises,”                

 “ these are enough to tackle all diseases”.  Swami Ramdev

1. Bhastrika : Take deep breath and release. Do it effortlessly, fill up your lungs and force the entire breath out. Do it with a rhythm. Imagine that all the energy of the Cosmos is entering into you. Feel that all your poisons are being expelled. Do it for 5 minutes if you are relatively healthy. Repeat for another five minutes if you are ailing, but gradually as you get accustomed. Bhastrika is very important for all kinds of skin problems, however serious and however strange. Not only leucoderma but also people suffering discoloration due to burns have benefited from sincerely practising this pranayama everyday.

2. Kapalbhati: Take in air into your stomach and push it out with a jerk. Only your stomach should move and not your body. Your outbreath should cause the adams apple to move as it pushes through the throat. Normally one should do this for fifteen minutes, five minutes each three times. People with cancers and other chronic diseases should do this twice a day totalling 30 minutes.Swamiji places a great importance on this pranayam which he says will help diabetes, regenerate insulin producing betacells and also help the organs in the stomach, the lungs and the heart. It will open blocked arteries in the heart. 

 3. Bahya Pranayam: Take a deep breath and release. Completely push the stomach in as you force the breath out and hold. Move you head downwards till the chin is fully in touch with the upper portion of the torso. Hold this position for 15 seconds and then move the head up as you breathe in. This is to be repeated five to 11 times.

4. Agnisar: Take a deep breath, pull the stomach in as you breathe out. Now hold the breathe as you move the stomach in and out in a rhythmic fashion for 15 seconds. Then breathe in again. Repeat this three to five times. This helps a lot with the digestive and eliminative process.

5. Anulom Bilom: Another very important pranayam. Sit straight, close the right nostril with your thumb. Place the forefinger on the forehead, then breathe in deeply with the left nostril. Now close the left nostril with the third and fourth fingers joined together and breathe out through the right nostril. Take a deep breath again through the right nostril, close it with the thumb, release the left nostril and breathe out. This is one cycle. Repeat this cycle continuously for five minutes. In total do it for fifteen minutes five minutes at a time three times. This pranayam recharges the entire body, opens all closed apperatures, sets right the entire flow of energy within the body and activates the chakras.

6. Bhramari: Close the ears with your thumbs, with the second third and fourth fingers close the eyes, rest the first finger on the forehead, keep the mouth closed. Now take a deep breath. Release the breath through the nose while making a loud humming noise with the throat. The noise should reverbate through the entire body. Repeat the exercise five to 11 times. You will quite enjoy this pranayam which will relax you and activate all the glands of the head.

7. Udgeeth: This is also a very enjoyable pranayam. Take a deep breath and release the breath through the mouth making the sound "Om". Repeat this five to 11 times. This puts you in touch with the divine element within you."Finish the pranayam exercises with a short contemplative meditation. Thank your Guru and God. Request the divine for a healthy, productive life. Then raise your hands, rub the palms to generate some heat and then place your palms on the face as slightly massage your face.

This is the package of the seven pranayams.