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Shiva Mahimna Stotra

 

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  Introduction

  The Shiva Mahimna Stotra is very popular among the devotees of Lord Shiva and is considered one of the best among all Stotras (or Stutis) offered to Lord Shiva. The legend about the circumstances leading to the composition of this Stotra is as follows.

  A king named Chitraratha had constructed a nice garden. There were beautiful flowers in this garden. These flowers were used every day by the king in worshipping Lord Shiva.

  One day a Gandharva (Singer in the court of Indra, the Lord of the Heaven) named Pushhpadanta being fascinated by the beautiful flowers, began to steal them, as a consequence of which king Chitraratha could not offer flowers to Lord Shiva. He tried very hard to capture the thief, but in vain, because the Gandharvas have divine power to remain invisible.

  Finally the king spread the Shiva Nirmaalya in his garden. Shiva Nirmaalya consists of the Bilva leaves, flowers, etcetera which have been used in worshipping Lord Shiva. The Shiva Nirmaalya is considered holy.

  The thief Pushhpadanta, not knowing this, walked on the Shiva Nirmaalya, and by that he incurred the wrath of Lord Shiva and lost the divine power of invisibility. He then designed a prayer to Lord Shiva for forgiveness. In this prayer he sung the greatness of the Lord.

  This very prayer became well known as the `Shiva Mahimna Stotra'. Lord Shiva became pleased by this StotraM, and returned Pushhpadanta's divine powers.

  The legend has some basis since the name of the author is mentioned in verse number 38 of the stotraM. The recital of this stotra is very beneficial, and Shri Ramakrishna, one of the famous saints of the nineteenth century, went into samadhi just by reciting a few verses from this hymn.

  Let its recitation be beneficial to you as well!

  || AUM namaH shivaaya ||

  ---

  atha shrii shivamahimnastotram.h

  
  mahimnaH paaraM te paramavidushho yadyasadR^ishii
  stutirbrahmaadiinaamapi tadavasannaastvayi giraH |
  athaa.avaachyaH sarvaH svamatiparimaaNaavadhi gR^iNan.h
  mamaapyeshha stotre hara nirapavaadaH parikaraH || 1||
  
  
  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 an
  exception. Hence, (thinking like this ) I begin this prayer. (1)
  
  
  atiitaH pa.nthaanaM tava cha mahimaa vaaN^manasayoH
  atadvyaavR^ittyaa yaM chakitamabhidhatte shrutirapi |
  sa kasya stotavyaH katividhaguNaH kasya vishhayaH
  pade tvarvaachiine patati na manaH kasya na vachaH || 2||
  
  
  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)
  
  
  madhusphiitaa vaachaH paramamR^itaM nirmitavataH
  tava brahman.h kiM vaagapi suragurorvismayapadam.h |
  mama tvetaaM vaaNiiM guNakathanapuNyena bhavataH
  punaamiityarthe.asmin.h puramathana buddhirvyavasitaa || 3||
  
  
  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)
  
  
  tavaish{}varyaM yattajjagadudayaraxaapralayakR^it.h
  trayiivastu vyastaM tisrushhu guNabhinnaasu tanushhu |
  abhavyaanaamasmin.h varada ramaNiiyaamaramaNiiM
  vihantuM vyaakroshiiM vidadhata ihaike jaDadhiyaH || 4||
  
  
  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)
  
  
  kimiihaH ki.nkaayaH sa khalu kimupaayastribhuvanaM
  kimaadhaaro dhaataa sR^ijati kimupaadaana iti cha |
  atarkyaishvarye tvayyanavasara duHstho hatadhiyaH
  kutarko.ayaM kaa.nshchit.h mukharayati mohaaya jagataH || 5||
  
  
  If the Paramaatmaa (the Greatest Soul) creates the three worlds (ie, the
  whole Universe), what is his gesture ? What is his body ? What is his plan
  ? What is his basis (support)? What are his means (instruments,resources) ?
  These are the useless questions raised by some stupid critics, in order to
  mislead people, against one (i.e., you) who always remains incompatible to
  senses. (5)
  
  
  ajanmaano lokaaH kimavayavavanto.api jagataaM
  adhishhThaataaraM kiM bhavavidhiranaadR^itya bhavati |
  aniisho vaa kuryaad.h bhuvanajanane kaH parikaro
  yato mandaastvaaM pratyamaravara sa.nsherata ime || 6||
  
  
  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)
  
  
  trayii saaN^khyaM yogaH pashupatimataM vaishhNavamiti
  prabhinne prasthaane paramidamadaH pathyamiti cha |
  ruchiinaaM vaichitryaadR^ijukuTila naanaapathajushhaaM
  nR^iNaameko gamyastvamasi payasaamarNava iva || 7||
  
  
  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)
  
  
  mahoxaH khaTvaaN^gaM parashurajinaM bhasma phaNinaH
  kapaalaM chetiiyattava varada tantropakaraNam.h |
  suraastaaM taamR^iddhiM dadhati tu bhavadbhuupraNihitaaM
  na hi svaatmaaraamaM vishhayamR^igatR^ishhNaa bhramayati || 8||
  
  
  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)
  
  
  dhruvaM kashchit.h sarvaM sakalamaparastvadhruvamidaM
  paro dhrauvyaa.adhrauvye jagati gadati vyastavishhaye |
  samaste.apyetasmin.h puramathana tairvismita iva
  stuvan.h jihremi tvaaM na khalu nanu dhR^ishhTaa mukharataa || 9||
  
  
  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)
  
  
  tavaishvaryaM yatnAd.h yadupari viriJNchirhariradhaH
  parichchhetuM yAtAvanilamanalaskandhavapushhaH |
  tato bhaktishraddhA\-bharaguru\-gR^iNadbhyAM girisha yat.h
  svayaM tasthe tAbhyAM tava kimanuvR^ittirna phalati || 10||
  
  
  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)
  
  
  ayatnAdAsaadya tribhuvanamavairavyatikaraM
  dashaasyo yadbAhUnabhR^ita\-raNakaNDU\-paravashAn.h |
  shiraHpadmashreNI\-rachitacharaNAmbhoruha\-baleH
  sthirAyAstvadbhaktestripurahara visphUrjitamidam.h || 11||
  
  
  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)
  
  
  amushhya tvatsevA\-samadhigatasAraM bhujavanaM
  balAt.h kailaase.api tvadadhivasatau vikramayataH |
  alabhyApAtAle.apyalasachalitA.ngushhThashirasi
  pratishhThA tvayyAsId.h dhruvamupachito muhyati khalaH || 12||
  
  
  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)
  
  
  yadR^iddhiM sutrAmNo varada paramochchairapi satIM
  adhashchakre bANaH parijanavidheyatribhuvanaH |
  na tachchitraM tasmin.h varivasitari tvachcharaNayoH
  na kasyApyunnatyai bhavati shirasastvayyavanatiH || 13||
  
  
  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)
  
  
  akANDa\-brahmANDa\-xayachakita\-devAsurakR^ipA
  vidheyasyA.a.asId.h yastrinayana vishhaM sa.nhR^itavataH |
  sa kalmAshhaH kaNThe tava na kurute na shriyamaho
  vikAro.api shlAghyo bhuvana\-bhaya\- bhaN^ga\- vyasaninaH || 14||
  
  
  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)
  
  
  asiddhArthA naiva kvachidapi sadevAsuranare
  nivartante nityaM jagati jayino yasya vishikhAH |
  sa pashyannIsha tvAmitarasurasaadhAraNamabhUt.h
  smaraH smartavyAtmA na hi vashishhu pathyaH paribhavaH || 15||
  
  
  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)
  
  
  mahI pAdaaghAtAd.h vrajati sahasA sa.nshayapadaM
  padaM vishhNorbhrAmyad.h bhuja\-parigha\-rugNa\-graha\- gaNam.h |
  muhurdyaurdausthyaM yAtyanibhR^ita\-jaTA\-taaDita\-taTA
  jagadraxAyai tvaM naTasi nanu vAmaiva vibhutA || 16||
  
  
  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)
  
  
  viya\-dvyaa pI tArA\-gaNa\-guNita\-phenodgama\-ruchiH
  pravAho vArAM yaH pR^ishhatalaghudR^ishhTaH shirasi te |
  jagaddvIpAkAraM jaladhivalayaM tena kR^itamiti
  anenaivonneyaM dhR^itamahima divyaM tava vapuH || 17||
  
  
  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)
  
  
  rathaH xoNI yantA shatadhR^itiragendro dhanuratho
  rathAN^ge chandrArkau ratha\-charaNa\-pANiH shara iti |
  didhaxoste ko.ayaM tripuratR^iNamADambara vidhiH
  vidheyaiH krIDantyo na khalu paratantrAH prabhudhiyaH || 18||
  
  
  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)
  
  
  hariste sAhasraM kamala balimAdhAya padayoH
  yadekone tasmin.h nijamudaharannetrakamalam.h |
  gato bhaktyudrekaH pariNatimasau chakravapushhaH
  trayANAM raxAyai tripurahara  jAgarti jagatAm.h || 19||
  
  
  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)
  
  
  kratau supte jAgrat.h tvamasi phalayoge kratumatAM
  kva karma pradhvastaM phalati purushhArAdhanamR^ite |
  atastvAM samprexya kratushhu phaladaana\-pratibhuvaM
  shrutau shraddhAM badhvA dR^iDhaparikaraH karmasu janaH || 20||
  
  
  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)
  
  
  kriyAdaxo daxaH kratupatiradhIshastanubhR^itAM
  R^ishhINAmArtvijyaM sharaNada sadasyAH sura\-gaNAH |
  kratubhra.nshastvattaH kratuphala\-vidhAna\-vyasaninaH
  dhruvaM kartuM shraddhA vidhuramabhichArAya hi makhAH || 21||
  
  
  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)
  
  
  prajAnAthaM nAtha prasabhamabhikaM svAM duhitaraM
  gataM rohid.h bhuutAM riramayishhumR^ishhyasya vapushhA |
  dhanushhpANeryAtaM divamapi sapatrAkR^itamamuM
  trasantaM te.adyApi tyajati na mR^igavyAdharabhasaH || 22||
  
  
  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)
  
  
  svalAvaNyAsha.nsA dhR^itadhanushhamahnAya tR^iNavat.h
  puraH plushhTaM dR^ishhTvA puramathana pushhpAyudhamapi |
  yadi straiNaM devI yamanirata\-dehArdha\-ghaTanAt.h
  avaiti tvAmaddhA bata varada mugdhA yuvatayaH || 23||
  
  
  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)
  
  
  shmashAneshhvAkrIDA smarahara pishAchAH sahacharaaH
  chitA\-bhasmAlepaH sragapi nR^ikaroTI\-parikaraH |
  amaN^galyaM shIlaM tava bhavatu nAmaivamakhilaM
  tathApi smartR^INAM varada paramaM maN^galamasi || 24||
  
  
  O,boon giver! O,destroyer of Cupid! You play  in the burning ghats. your
  friends are the ghosts. Your body is smeared with the ashes of the dead
  bodies. Your  garland is of human skulls. Every aspect of your character is
  thus inauspicious. Let it be. It does not matter. Because, with all these
  known oddness, you are quick to grant all auspicious things to the people
  who just think of you. (It is interesting to note here that in his Devi
  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)
  
  
  manaH pratyak.h chitte savidhamavidhAyAtta\-marutaH
  prahR^ishhyadromANaH pramada\-salilotsaN^gati\-dR^ishaH |
  yadAlokyAhlAdaM hrada iva nimajyAmR^itamaye
  dadhatyantastattvaM kimapi yaminastat.h kila bhavAn.h || 25||
  
  
  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)
  
  
  tvamarkastvaM somastvamasi pavanastvaM hutavahaH
  tvamApastvaM vyoma tvamu dharaNirAtmA tvamiti cha |
  parichchhinnAmevaM tvayi pariNatA bibhrati giraM
  na vidmastattattvaM vayamiha tu yat.h tvaM na bhavasi || 26||
  
  
  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)
  
  
  trayIM tisro vR^ittIstribhuvanamatho trInapi surAn.h
  akArAdyairvarNaistribhirabhidadhat.h tIrNavikR^iti |
  turIyaM te dhAma dhvanibhiravarundhAnamaNubhiH
  samasta\-vyastaM tvAM sharaNada gR^iNAtyomiti padam.h || 27||
  
  
  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)
  
  
  bhavaH sharvo rudraH pashupatirathograH sahamahAn.h
  tathA bhImeshAnAviti yadabhidhAnAshhTakamidam.h |
  amushhmin.h pratyekaM pravicharati deva shrutirapi
  priyAyAsmaidhAmne praNihita\-namasyo.asmi bhavate || 28||
  
  
  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)
  
  
  namo nedishhThAya priyadava davishhThAya cha namaH
  namaH xodishhThAya smarahara mahishhThAya cha namaH |
  namo varshhishhThAya trinayana yavishhThAya cha namaH
  namaH sarvasmai te tadidamatisarvAya cha namaH || 29||
  
  
  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)
  
  
  bahula\-rajase vishvotpattau bhavAya namo namaH
  prabala\-tamase tat.h saMhAre harAya namo namaH |
  jana\-sukhakR^ite sattvodriktau mR^iDAya namo namaH
  pramahasi pade nistraiguNye shivAya namo namaH || 30||
  
  
  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)
  
  
  kR^isha\-pariNati\-chetaH kleshavashyaM kva chedaM
  kva cha tava guNa\-sImollaN^ghinI shashvadR^iddhiH |
  iti chakitamamandIkR^itya mAM bhaktirAdhAd.h
  varada charaNayoste vAkya\-pushhpopahAram.h || 31||
  
  
  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)
  
  
  asita\-giri\-samaM syAt.h kajjalaM sindhu\-pAtre
  sura\-taruvara\-shAkhA lekhanI patramurvI |
  likhati yadi gR^ihItvaa shAradA sarvakAlaM
  tadapi tava guNAnAmIsha pAraM na yAti || 32||
  
  
  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)
  
  
  asura\-sura\-munIndrairarchitasyendu\-mauleH
  grathita\-guNamahimno nirguNasyeshvarasya |
  sakala\-gaNa\-varishhThaH pushhpadantAbhidhAnaH
  ruchiramalaghuvR^ittaiH stotrametachchakAra || 33||
  
  
  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)
  
  
  aharaharanavadyaM dhUrjaTeH stotrametat.h
  paThati paramabhaktyA shuddha\-chittaH pumAn.h yaH |
  sa bhavati shivaloke rudratulyastathA.atra
  prachuratara\-dhanAyuH putravAn.h kIrtimA.nshcha || 34||
  
  
  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)
  
  
  maheshAnnAparo devo mahimno nAparA stutiH |
  aghorAnnAparo mantro nAsti tattvaM guroH param.h || 35||
  
  
  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)
  
  
  dIxA dAnaM tapastIrthaM GYAnaM yAgAdikAH kriyAH |
  mahimnastava pAThasya kalAM nArhanti shhoDashIm.h || 36||
  
  
  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)
  
  
  kusumadashana\-nAmA sarva\-gandharva\-rAjaH
  shashidharavara\-maulerdevadevasya dAsaH |
  sa khalu nija\-mahimno bhrashhTa evAsya roshhAt.h
  stavanamidamakArshhId.h divya\-divyaM mahimnaH || 37||
  
  
  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)
  
  
  suragurumabhipUjya svarga\-moxaika\-hetuM
  paThati yadi manushhyaH prAJNjalirnAnya\-chetAH |
  vrajati shiva\-samIpaM kinnaraiH stUyamAnaH
  stavanamidamamoghaM pushhpadantapraNItam.h || 38||
  
  
  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)
  
  
  AsamAptamidaM stotraM puNyaM gandharva\-bhAshhitam.h |
  anaupamyaM manohAri sarvamIshvaravarNanam.h || 39||
  
  
  Here ends this meritorious,charming and incomparable hymn, uttered by the
  Gandharva, all in description of the great master. (39)
  
  
  ityeshhA vA{N^}mayI pUjA shrImachchhaN^kara\-pAdayoH |
  arpitA tena deveshaH prIyatAM me sadaashivaH || 40||
  
  
  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)
  
  
  tava tattvaM na jAnAmi kIdR^isho.asi maheshvara |
  yAdR^isho.asi mahAdeva tAdR^ishAya namo namaH || 41||
  
  
  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)
  
  
  ekakAlaM dvikAlaM vA trikAlaM yaH paThennaraH |
  sarvapApa\-vinirmuktaH shiva loke mahIyate || 42||
  
  
  Whoever reads this once, twice or thrice (in a day) revels in the domain of
  Shiva, bereft of all sins. (42)
  
  
  shrI pushhpadanta\-mukha\-paN^kaja\-nirgatena
  stotreNa kilbishha\-hareNa hara\-priyeNa |
  kaNThasthitena paThitena samaahitena
  suprINito bhavati bhUtapatirmaheshaH || 43||
  
  
  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)
  
  || iti shrI pushhpadanta virachitaM shivamahimnaH 
   	stotraM samAptam.h ||