Shiv Mahimna Stotra Meaning — Line by Line

शिव महिम्न स्तोत्र

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Meaning — Line by Line

Every verse of Shiv Mahimna Stotra with its English meaning. Tap any word to hear it, or ▶ to recite the verse.

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Verse 1. mahimnaḥ pāraṃ te paramaviduṣo yadyasadṛśī
Verse 2. atītaḥ paṃthānaṃ tava ca mahimā vāṅmanasayoḥ
Verse 3. madhusphītā vācaḥ paramamamṛtaṃ nirmitavataḥ
Verse 4. tavaiśvaryaṃ yattajjagadudayarakṣāpralayakṛt
Verse 5. kimīhaḥ kiṃkāyaḥ sa khalu kimupāyastribhuvanaṃ
Verse 6. ajanmāno lokāḥ kimavayavavanto’pi jagatāṃ
Verse 7. trayī sāṅkhyaṃ yogaḥ paśupatimataṃ vaiṣṇavamiti
Verse 8. mahokṣaḥ khaṭvāṅgaṃ paraśurajinaṃ bhasma phaṇinaḥ
Verse 9. dhruvaṃ kaścit sarvaṃ sakalamaparastvadhruvamidaṃ
Verse 10. tavaiśvaryaṃ yatnād yadupari viriñcirhariradhaḥ
Verse 11. ayatnādāsādya tribhuvanamavairavyatikaraṃ
Verse 12. amuṣya tvatsevāsamadhigatasāraṃ bhujavanaṃ
Verse 13. yadṛddhiṃ sutrāmṇo varada paramoccairapi satīṃ
Verse 14. akāṇḍabrahmāṇḍakṣayacakitadevāsurakṛpā
Verse 15. asiddhārthā naiva kvacidapi sadevāsuranare
Verse 16. mahī pādāghātād vrajati sahasā saṃśayapadaṃ
Verse 17. viyadvyāpī tārāgaṇaguṇitaphenodgamaruciḥ
Verse 18. rathaḥ kṣoṇī yantā śatadhṛtiragendro dhanuratho
Verse 19. hariste sāhasraṃ kamala balimādhāya padayoḥ
Verse 20. kratau supte jāgrat tvamasi phalayoge kratumatāṃ
Verse 21. kriyādakṣo dakṣaḥ kratupatiradhīśastanubhṛtāṃ
Verse 22. prajānāthaṃ nātha prasabhamabhikaṃ svāṃ duhitaraṃ
Verse 23. svalāvaṇyāśaṃsā dhṛtadhanuṣamahnāya tṛṇavat
Verse 24. śmaśāneṣvākrīḍā smarahara piśācāḥ sahacarāḥ
Verse 25. manaḥ pratyak citte savidhamavidhāyāttamarutaḥ
Verse 26. tvamarkastvaṃ somastvamasi pavanastvaṃ hutavahaḥ
Verse 27. trayīṃ tisro vṛttīstribhuvanamatho trīnapi surān
Verse 28. bhavaḥ śarvo rudraḥ paśupatirathograḥ sahamahān
Verse 29. namo nediṣṭhāya priyadava daviṣṭhāya ca namaḥ
Verse 30. bahularajase viśvotpattau bhavāya namo namaḥ
Verse 31. kṛśapariṇaticetaḥ kleśavaśyaṃ kva cedaṃ
Verse 32. asitagirisamaṃ syāt kajjalaṃ sindhupātre
Verse 33. asurasuramunīndrairarcitasyendumauleḥ
Verse 34. aharaharanavadyaṃ dhūrjaṭeḥ stotrametat
Verse 35. maheśānnāparo devo mahimno nāparā stutiḥ |
Verse 36. dīkṣā dānaṃ tapastīrthaṃ jñānaṃ yāgādikāḥ kriyāḥ |
Verse 37. kusumadaśananāmā sarvagandharvarājaḥ
Verse 38. suragurumabhipūjya svargamokṣaikahetuṃ
Verse 39. āsamāptamidaṃ stotraṃ puṇyaṃ gandharvabhāṣitam |
Verse 40. ityeṣā vāṅmayī pūjā śrīmacchaṅkarapādayoḥ |
Verse 41. tava tattvaṃ na jānāmi kīdṛśo’si maheśvara |
Verse 42. ekakālaṃ dvikālaṃ vā trikālaṃ yaḥ paṭhennaraḥ |
Verse 43. śrī puṣpadantamukhapaṅkajanirgatena

Verse 1#

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

mahimnaḥ pāraṃ te paramaviduṣo yadyasadṛśī stutirbrahmādīnāmapi tadavasannāstvayi giraḥ | athā’vācyaḥ sarvaḥ svamatipariṇāmāvadhi gṛṇan mamāpyeṣa stotre hara nirapavādaḥ parikaraḥ || 1||

MeaningO Hara! If praise from one who does not truly know your greatness is unfitting, then even the words of Brahma and the gods fall short of you. And if all who praise you can only do so to the limit of their own understanding, then this effort of mine at a hymn is free of blame.

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॥

atītaḥ paṃthānaṃ tava ca mahimā vāṅmanasayoḥ atadvyāvṛttyā yaṃ cakitamabhidhatte śrutirapi | sa kasya stotavyaḥ katividhaguṇaḥ kasya viṣayaḥ pade tvarvācīne patati na manaḥ kasya na vacaḥ || 2||

MeaningYour greatness is beyond the reach of speech and mind; even the Veda, trembling, describes it only by turning away — 'not this, not this'. Who can praise that greatness? With how many qualities, and as whose object? Yet whose mind and speech do not turn to your later, manifest form?

Verse 3#

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

madhusphītā vācaḥ paramamamṛtaṃ nirmitavataḥ tava brahman kiṃ vāgapi suragurorvismayapadam | mama tvetāṃ vāṇīṃ guṇakathanapuṇyena bhavataḥ punāmītyarthe’smin puramathana buddhirvyavasitā || 3||

MeaningO Brahman, you who fashioned the honey-sweet, supremely nectar-like speech of the Vedas — can even the words of Brihaspati, the guru of the gods, cause you any wonder? O Destroyer of the Three Cities, my mind has resolved upon this: that by the merit of telling your virtues I shall purify my own speech.

Verse 4#

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

tavaiśvaryaṃ yattajjagadudayarakṣāpralayakṛt trayīvastu vyastaṃ tisruṣu guṇabhinnāsu tanuṣu | abhavyānāmasmin varada ramaṇīyāmaramaṇīṃ vihantuṃ vyākrośīṃ vidadhata ihaike jaḍadhiyaḥ || 4||

MeaningYour divine power creates, protects and dissolves the universe; the Vedas declare it, divided across the three bodies that differ by the three gunas. Yet, O Giver of Boons, certain dull minds in this world raise mocking arguments against it — delightful to the impious, but ruinous.

Verse 5#

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

kimīhaḥ kiṃkāyaḥ sa khalu kimupāyastribhuvanaṃ kimādhāro dhātā sṛjati kimupādāna iti ca | atarkyaiśvarye tvayyanavasara duḥstho hatadhiyaḥ kutarko’yaṃ kāṃścit mukharayati mohāya jagataḥ || 5||

MeaningWhat desire moves him, what body has he, what plan, what support, what materials — how does the Creator fashion the three worlds? Such crooked quibbling against you, whose lordship is beyond the reach of reasoning, makes the witless noisy and serves only to delude the world.

Verse 6#

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

ajanmāno lokāḥ kimavayavavanto’pi jagatāṃ adhiṣṭhātāraṃ kiṃ bhavavidhiranādṛtya bhavati | anīśo vā kuryād bhuvanajanane kaḥ parikaro yato mandāstvāṃ pratyamaravara saṃśerata ime || 6||

MeaningCan whole worlds be without birth, O Best of the Immortals, though they have parts? Can the creation of the universe come about without a Lord presiding? Who but you could undertake the making of the worlds? — and yet the dull-witted raise their doubts about you.

Verse 7#

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

trayī sāṅkhyaṃ yogaḥ paśupatimataṃ vaiṣṇavamiti prabhinne prasthāne paramidamadaḥ pathyamiti ca | rucīnāṃ vaicitryādṛjukuṭila nānāpathajuṣāṃ nṛṇāmeko gamyastvamasi payasāmarṇava iva || 7||

MeaningThe three Vedas, Sankhya, Yoga, the Pashupata way, the Vaishnava way — in all these differing paths, men say 'this is best, that is fitting'. But as the ocean is for all waters, you alone are the goal of all who travel the straight and the winding ways, each by his own taste.

Verse 8#

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

mahokṣaḥ khaṭvāṅgaṃ paraśurajinaṃ bhasma phaṇinaḥ kapālaṃ cetīyattava varada tantropakaraṇam | surāstāṃ tāmṛddhiṃ dadhati tu bhavadbhūpraṇihitāṃ na hi svātmārāmaṃ viṣayamṛgatṛṣṇā bhramayati || 8||

MeaningThe great bull, the cot-leg club, the axe, the hide, the ashes, the serpents, the skull — these, O Boon-giver, are the whole apparatus of your household; yet the gods enjoy all their riches at a mere lift of your brow. Truly, the mirage of sense-objects cannot bewilder one who revels in the Self.

Verse 9#

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

dhruvaṃ kaścit sarvaṃ sakalamaparastvadhruvamidaṃ paro dhrauvyā’dhrauvye jagati gadati vyastaviṣaye | samaste’pyetasmin puramathana tairvismita iva stuvan jihremi tvāṃ na khalu nanu dhṛṣṭā mukharatā || 9||

MeaningOne declares all this eternal; another, transient; a third holds the world both enduring and passing, its aspects mixed. Bewildered, as it were, by these contradictions, O Destroyer of the Cities, I yet praise you unabashed — ah, surely my talkativeness is impudence!

Verse 10#

तवैश्वर्यं यत्नाद् यदुपरि विरिञ्चिर्हरिरधः परिच्छेतुं यातावनिलमनलस्कन्धवपुषः । ततो भक्तिश्रद्धाभरगुरुगृणद्भ्यां गिरिश यत् स्वयं तस्थे ताभ्यां तव किमनुवृत्तिर्न फलति ॥ १०॥

tavaiśvaryaṃ yatnād yadupari viriñcirhariradhaḥ paricchetuṃ yātāvanilamanalaskandhavapuṣaḥ | tato bhaktiśraddhābharagurugṛṇadbhyāṃ giriśa yat svayaṃ tasthe tābhyāṃ tava kimanuvṛttirna phalati || 10||

MeaningBrahma above and Hari below strove with all effort to measure your form when you stood as a pillar of fire; and when, with faith and devotion heavy in their praise, they hymned you, O Girisha, you revealed yourself to them of your own accord. Does devoted service to you not bear fruit?

Verse 11#

अयत्नादासाद्य त्रिभुवनमवैरव्यतिकरं दशास्यो यद्बाहूनभृतरणकण्डूपरवशान् । शिरःपद्मश्रेणीरचितचरणाम्भोरुहबलेः स्थिरायास्त्वद्भक्तेस्त्रिपुरहर विस्फूर्जितमिदम् ॥ ११॥

ayatnādāsādya tribhuvanamavairavyatikaraṃ daśāsyo yadbāhūnabhṛtaraṇakaṇḍūparavaśān | śiraḥpadmaśreṇīracitacaraṇāmbhoruhabaleḥ sthirāyāstvadbhaktestripurahara visphūrjitamidam || 11||

MeaningThat the ten-headed Ravana made the three worlds free of rivals without effort, his arms itching restlessly for battle — this was the flowering of his steadfast devotion to you, O Destroyer of the Cities: he had offered the row of his lotus-heads as lotuses at your feet.

Verse 12#

अमुष्य त्वत्सेवासमधिगतसारं भुजवनं बलात् कैलासेऽपि त्वदधिवसतौ विक्रमयतः । अलभ्यापातालेऽप्यलसचलितांगुष्ठशिरसि प्रतिष्ठा त्वय्यासीद् ध्रुवमुपचितो मुह्यति खलः ॥ १२॥

amuṣya tvatsevāsamadhigatasāraṃ bhujavanaṃ balāt kailāse’pi tvadadhivasatau vikramayataḥ | alabhyāpātāle’pyalasacalitāṃguṣṭhaśirasi pratiṣṭhā tvayyāsīd dhruvamupacito muhyati khalaḥ || 12||

MeaningBut when that same Ravana, his arms grown mighty by serving you, stretched their strength against your own abode Kailasa, you barely stirred the tip of a toe — and he found no resting place even in the netherworld. Truly, when puffed up by power, the wicked are deluded.

Verse 13#

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

yadṛddhiṃ sutrāmṇo varada paramoccairapi satīṃ adhaścakre bāṇaḥ parijanavidheyatribhuvanaḥ | na taccitraṃ tasmin varivasitari tvaccaraṇayoḥ na kasyāpyunnatyai bhavati śirasastvayyavanatiḥ || 13||

MeaningThat Bana, who had the three worlds at his beck and call, brought even the towering wealth of Indra to nothing — what wonder in that, when he waited upon your feet? What head bowed to you, O Boon-giver, does not rise to greatness?

Verse 14#

अकाण्डब्रह्माण्डक्षयचकितदेवासुरकृपा विधेयस्याऽऽसीद् यस्त्रिनयन विषं संहृतवतः । स कल्माषः कण्ठे तव न कुरुते न श्रियमहो विकारोऽपि श्लाघ्यो भुवनभयभङ्गव्यसनिनः ॥ १४॥

akāṇḍabrahmāṇḍakṣayacakitadevāsurakṛpā vidheyasyā’’sīd yastrinayana viṣaṃ saṃhṛtavataḥ | sa kalmāṣaḥ kaṇṭhe tava na kurute na śriyamaho vikāro’pi ślāghyo bhuvanabhayabhaṅgavyasaninaḥ || 14||

MeaningWhen you, O Three-eyed One, in compassion for gods and demons terrified at the untimely ruin of the universe, drank the poison of the churning sea, the dark stain it left on your throat did not disfigure you — it became your glory. Even a blemish is admirable in one devoted to breaking the world's fear.

Verse 15#

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

asiddhārthā naiva kvacidapi sadevāsuranare nivartante nityaṃ jagati jayino yasya viśikhāḥ | sa paśyannīśa tvāmitarasurasādhāraṇamabhūt smaraḥ smartavyātmā na hi vaśiṣu pathyaḥ paribhavaḥ || 15||

MeaningThe arrows of Kama, the god of love, never returned unfulfilled anywhere — among gods, demons or men, his shafts were ever victorious. But looking on you, O Lord, as just another god, he became a mere memory, his body burnt away. Insult to the self-mastered brings no good.

Verse 16#

मही पादाघाताद् व्रजति सहसा संशयपदं पदं विष्णोर्भ्राम्यद् भुजपरिघरुग्णग्रहगणम् । मुहुर्द्यौर्दौस्थ्यं यात्यनिभृतजटाताडिततटा जगद्रक्षायै त्वं नटसि ननु वामैव विभुता ॥ १६॥

mahī pādāghātād vrajati sahasā saṃśayapadaṃ padaṃ viṣṇorbhrāmyad bhujaparigharugṇagrahagaṇam | muhurdyaurdausthyaṃ yātyanibhṛtajaṭātāḍitataṭā jagadrakṣāyai tvaṃ naṭasi nanu vāmaiva vibhutā || 16||

MeaningThe earth, struck suddenly by your feet, doubts its own survival; Vishnu's realm trembles as your club-like arms bruise the trains of planets; the heavens ache, their banks lashed by your loosened matted hair — see, the very dance you dance for the world's protection seems to work its opposite! Power, alas, is a troublesome thing.

Verse 17#

वियद्व्यापी तारागणगुणितफेनोद्गमरुचिः प्रवाहो वारां यः पृषतलघुदृष्टः शिरसि ते । जगद्द्वीपाकारं जलधिवलयं तेन कृतमिति अनेनैवोन्नेयं धृतमहिम दिव्यं तव वपुः ॥ १७॥

viyadvyāpī tārāgaṇaguṇitaphenodgamaruciḥ pravāho vārāṃ yaḥ pṛṣatalaghudṛṣṭaḥ śirasi te | jagaddvīpākāraṃ jaladhivalayaṃ tena kṛtamiti anenaivonneyaṃ dhṛtamahima divyaṃ tava vapuḥ || 17||

MeaningThe celestial stream that pervades the sky, its rising foam made lovelier by the clustered stars, shows on your head as a mere droplet; and that same stream girdles the earth, making it an island in the ringed sea. From this alone may be measured how vast, how divine your body is.

Verse 18#

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

rathaḥ kṣoṇī yantā śatadhṛtiragendro dhanuratho rathāṅge candrārkau rathacaraṇapāṇiḥ śara iti | didhakṣoste ko’yaṃ tripuratṛṇamāḍambara vidhiḥ vidheyaiḥ krīḍantyo na khalu paratantrāḥ prabhudhiyaḥ || 18||

MeaningThe earth your chariot, Brahma your charioteer, the great mountain your bow, sun and moon your chariot-wheels, Vishnu himself your arrow — what was this pomp of preparation to burn the three cities, mere straw before you? The Lord's thought does not depend on instruments; he was but playing with things that obey his will.

Verse 19#

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

hariste sāhasraṃ kamala balimādhāya padayoḥ yadekone tasmin nijamudaharannetrakamalam | gato bhaktyudrekaḥ pariṇatimasau cakravapuṣaḥ trayāṇāṃ rakṣāyai tripurahara jāgarti jagatām || 19||

MeaningHari laid a thousand lotuses at your feet each day; one day, one flower short, he plucked out his own lotus-eye and offered it. That overflowing surge of devotion ripened into the discus in his hand, with which, O Destroyer of the Cities, he keeps watch over the three worlds.

Verse 20#

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

kratau supte jāgrat tvamasi phalayoge kratumatāṃ kva karma pradhvastaṃ phalati puruṣārādhanamṛte | atastvāṃ samprekṣya kratuṣu phaladānapratibhuvaṃ śrutau śraddhāṃ badhvā dṛḍhaparikaraḥ karmasu janaḥ || 20||

MeaningWhen the sacrifice sleeps, you remain awake to join the act to its fruit; if action perishes once performed, how could it bear fruit at all without worship of the Lord? Therefore, seeing in you the guarantor of the fruit of sacrifice, men place their faith in the Veda and gird themselves firmly to their rites.

Verse 21#

क्रियादक्षो दक्षः क्रतुपतिरधीशस्तनुभृतां ऋषीणामार्त्विज्यं शरणद सदस्याः सुरगणाः । क्रतुभ्रंशस्त्वत्तः क्रतुफलविधानव्यसनिनः ध्रुवं कर्तुं श्रद्धा विधुरमभिचाराय हि मखाः ॥ २१॥

kriyādakṣo dakṣaḥ kratupatiradhīśastanubhṛtāṃ ṛṣīṇāmārtvijyaṃ śaraṇada sadasyāḥ suragaṇāḥ | kratubhraṃśastvattaḥ kratuphalavidhānavyasaninaḥ dhruvaṃ kartuṃ śraddhā vidhuramabhicārāya hi makhāḥ || 21||

MeaningDaksha was skilled in ritual, lord of creatures, master of the sacrifice itself; the great rishis served as his priests, the hosts of gods sat in assembly — yet his rite, performed without faith in you, was wrecked by you, O Refuge-giver. Sacrifices that scorn the giver of their fruit destroy their own performers.

Verse 22#

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

prajānāthaṃ nātha prasabhamabhikaṃ svāṃ duhitaraṃ gataṃ rohid bhūtāṃ riramayiṣumṛṣyasya vapuṣā | dhanuṣpāṇeryātaṃ divamapi sapatrākṛtamamuṃ trasantaṃ te’dyāpi tyajati na mṛgavyādharabhasaḥ || 22||

MeaningWhen the Lord of Creatures, overcome by lust, pursued his own daughter — she fleeing in the form of a deer, he following in a stag's body — you, bow in hand, hunted him; pierced by your arrow he fled to the sky, and there, even today, he hangs trembling, never released from the fury of your hunter's chase.

Verse 23#

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

svalāvaṇyāśaṃsā dhṛtadhanuṣamahnāya tṛṇavat puraḥ pluṣṭaṃ dṛṣṭvā puramathana puṣpāyudhamapi | yadi straiṇaṃ devī yamaniratadehārdhaghaṭanāt avaiti tvāmaddhā bata varada mugdhā yuvatayaḥ || 23||

MeaningShe herself saw Kama, bow drawn for conquest, burnt to straw in an instant before her eyes, O Destroyer of the Cities; if Devi, because she shares the ascetic's half of your body, still fancies you subject to her charms — ah, Boon-giver, how young women deceive themselves!

Verse 24#

श्मशानेष्वाक्रीडा स्मरहर पिशाचाः सहचराः चिताभस्मालेपः स्रगपि नृकरोटीपरिकरः । अमङ्गल्यं शीलं तव भवतु नामैवमखिलं तथापि स्मर्तॄणां वरद परमं मङ्गलमसि ॥ २४॥

śmaśāneṣvākrīḍā smarahara piśācāḥ sahacarāḥ citābhasmālepaḥ sragapi nṛkaroṭīparikaraḥ | amaṅgalyaṃ śīlaṃ tava bhavatu nāmaivamakhilaṃ tathāpi smartṝṇāṃ varada paramaṃ maṅgalamasi || 24||

MeaningYour sport is in the cremation grounds; your companions are the ghosts; your unguent is the ash of funeral pyres; your garland a string of human skulls — let your whole conduct, then, be called inauspicious! And yet, O Giver of Boons, to all who remember you, you are the supreme auspiciousness itself.

Verse 25#

मनः प्रत्यक् चित्ते सविधमविधायात्तमरुतः प्रहृष्यद्रोमाणः प्रमदसलिलोत्सङ्गतिदृशः । यदालोक्याह्लादं ह्रद इव निमज्यामृतमये दधत्यन्तस्तत्त्वं किमपि यमिनस्तत् किल भवान् ॥ २५॥

manaḥ pratyak citte savidhamavidhāyāttamarutaḥ prahṛṣyadromāṇaḥ pramadasalilotsaṅgatidṛśaḥ | yadālokyāhlādaṃ hrada iva nimajyāmṛtamaye dadhatyantastattvaṃ kimapi yaminastat kila bhavān || 25||

MeaningThe yogis who draw the breath inward, fix the mind in the heart and behold you there — their hair thrills with rapture, their eyes brim with tears of joy; plunging as into a lake of nectar, they taste an inner bliss beyond all telling. That truth within, O Lord, is verily you.

Verse 26#

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

tvamarkastvaṃ somastvamasi pavanastvaṃ hutavahaḥ tvamāpastvaṃ vyoma tvamu dharaṇirātmā tvamiti ca | paricchinnāmevaṃ tvayi pariṇatā bibhrati giraṃ na vidmastattattvaṃ vayamiha tu yat tvaṃ na bhavasi || 26||

MeaningYou are the sun, you the moon, you the wind, you the fire; you the waters, you the ether, you the earth, and you the Self — so men speak, marking you out attribute by attribute. But as for us, we know of nothing whatsoever, here or anywhere, that you are not.

Verse 27#

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

trayīṃ tisro vṛttīstribhuvanamatho trīnapi surān akārādyairvarṇaistribhirabhidadhat tīrṇavikṛti | turīyaṃ te dhāma dhvanibhiravarundhānamaṇubhiḥ samastavyastaṃ tvāṃ śaraṇada gṛṇātyomiti padam || 27||

MeaningThe three Vedas, the three states of waking, dream and sleep, the three worlds, the three gods — the syllable OM names them all in its three letters a, u, m; and by its subtle resonance beyond them it embraces your fourth, transcendent abode. Thus, O Refuge-giver, the word OM declares you both in your parts and in your wholeness.

Verse 28#

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

bhavaḥ śarvo rudraḥ paśupatirathograḥ sahamahān tathā bhīmeśānāviti yadabhidhānāṣṭakamidam | amuṣmin pratyekaṃ pravicarati deva śrutirapi priyāyāsmaidhāmne praṇihitanamasyo’smi bhavate || 28||

MeaningBhava, Sharva, Rudra, Pashupati, then Ugra, Sahamahan, Bhima and Ishana — over this, your eightfold name, even the Shruti lingers, pondering each in turn. To you, the beloved abode of these names, I offer my devoted salutation.

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 nediṣṭhāya priyadava daviṣṭhāya ca namaḥ namaḥ kṣodiṣṭhāya smarahara mahiṣṭhāya ca namaḥ | namo varṣiṣṭhāya trinayana yaviṣṭhāya ca namaḥ namaḥ sarvasmai te tadidamatisarvāya ca namaḥ || 29||

MeaningSalutations to you, O lover of the forest dwellings, the nearest — and salutations to you, the farthest; salutations, O Destroyer of Kama, to the minutest of the minute — and to the mightiest of the mighty; salutations, O Three-eyed One, to the most ancient — and to the ever-youngest; salutations to you who are all — and beyond all, salutations again!

Verse 30#

बहुलरजसे विश्वोत्पत्तौ भवाय नमो नमः प्रबलतमसे तत् संहारे हराय नमो नमः । जनसुखकृते सत्त्वोद्रिक्तौ मृडाय नमो नमः प्रमहसि पदे निस्त्रैगुण्ये शिवाय नमो नमः ॥ ३०॥

bahularajase viśvotpattau bhavāya namo namaḥ prabalatamase tat saṃhāre harāya namo namaḥ | janasukhakṛte sattvodriktau mṛḍāya namo namaḥ pramahasi pade nistraiguṇye śivāya namo namaḥ || 30||

MeaningSalutations again and again to Bhava, abounding in rajas, for the world's creation; salutations again and again to Hara, mighty in tamas, for its dissolution; salutations again and again to Mrida, rich in sattva, for the joy of living beings; salutations again and again to Shiva, the resplendent state beyond the three gunas.

Verse 31#

कृशपरिणतिचेतः क्लेशवश्यं क्व चेदं क्व च तव गुणसीमोल्लङ्घिनी शश्वदृद्धिः । इति चकितममन्दीकृत्य मां भक्तिराधाद् वरद चरणयोस्ते वाक्यपुष्पोपहारम् ॥ ३१॥

kṛśapariṇaticetaḥ kleśavaśyaṃ kva cedaṃ kva ca tava guṇasīmollaṅghinī śaśvadṛddhiḥ | iti cakitamamandīkṛtya māṃ bhaktirādhād varada caraṇayoste vākyapuṣpopahāram || 31||

MeaningWhere is this mind of mine — shrunken, ruled by affliction — and where your blazing excellence, ever overflowing every limit of quality? The thought made me tremble; yet devotion would not let me hold back, and so, O Giver of Boons, I have laid at your feet this offering of flowers made of words.

Verse 32#

असितगिरिसमं स्यात् कज्जलं सिन्धुपात्रे सुरतरुवरशाखा लेखनी पत्रमुर्वी । लिखति यदि गृहीत्वा शारदा सर्वकालं तदपि तव गुणानामीश पारं न याति ॥ ३२॥

asitagirisamaṃ syāt kajjalaṃ sindhupātre surataruvaraśākhā lekhanī patramurvī | likhati yadi gṛhītvā śāradā sarvakālaṃ tadapi tava guṇānāmīśa pāraṃ na yāti || 32||

MeaningWere the black mountain the ink and the ocean the inkwell, were a branch of the wish-granting tree the pen and the earth itself the page, and were Sharada, goddess of speech, to take them up and write for all eternity — even then, O Lord, the end of your virtues would not be reached.

Verse 33#

असुरसुरमुनीन्द्रैरर्चितस्येन्दुमौलेः ग्रथितगुणमहिम्नो निर्गुणस्येश्वरस्य । सकलगणवरिष्ठः पुष्पदन्ताभिधानः रुचिरमलघुवृत्तैः स्तोत्रमेतच्चकार ॥ ३३॥

asurasuramunīndrairarcitasyendumauleḥ grathitaguṇamahimno nirguṇasyeśvarasya | sakalagaṇavariṣṭhaḥ puṣpadantābhidhānaḥ ruciramalaghuvṛttaiḥ stotrametaccakāra || 33||

MeaningThus has Pushpadanta, foremost of all the gandharva hosts, composed this lovely hymn in stately metres to the Lord whose crest bears the moon — the Ishvara worshipped by demons, gods and the best of sages, whose greatness is strung upon qualities though he himself is beyond all quality.

Verse 34#

अहरहरनवद्यं धूर्जटेः स्तोत्रमेतत् पठति परमभक्त्या शुद्धचित्तः पुमान् यः । स भवति शिवलोके रुद्रतुल्यस्तथाऽत्र प्रचुरतरधनायुः पुत्रवान् कीर्तिमांश्च ॥ ३४॥

aharaharanavadyaṃ dhūrjaṭeḥ stotrametat paṭhati paramabhaktyā śuddhacittaḥ pumān yaḥ | sa bhavati śivaloke rudratulyastathā’tra pracurataradhanāyuḥ putravān kīrtimāṃśca || 34||

MeaningThe man who, pure in heart and with supreme devotion, daily recites this flawless hymn of Dhurjati (Shiva of the matted locks) — he attains hereafter the world of Shiva and becomes Shiva's equal; and in this world he is blessed with abundant wealth, long life, children and fame.

Verse 35#

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

maheśānnāparo devo mahimno nāparā stutiḥ | aghorānnāparo mantro nāsti tattvaṃ guroḥ param || 35||

MeaningThere is no god beyond Mahesha; there is no hymn of praise beyond this Hymn of His Greatness; there is no mantra higher than Aghora (the name of Shiva); there is no truth beyond the Guru.

Verse 36#

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

dīkṣā dānaṃ tapastīrthaṃ jñānaṃ yāgādikāḥ kriyāḥ | mahimnastava pāṭhasya kalāṃ nārhanti ṣoḍaśīm || 36||

MeaningInitiation, charity, austerity, pilgrimage, sacred knowledge, the performance of sacrifices and the rest — none of these is worth even a sixteenth part of the recitation of this Hymn of Greatness.

Verse 37#

कुसुमदशननामा सर्वगन्धर्वराजः शशिधरवरमौलेर्देवदेवस्य दासः । स खलु निजमहिम्नो भ्रष्ट एवास्य रोषात् स्तवनमिदमकार्षीद् दिव्यदिव्यं महिम्नः ॥ ३७॥

kusumadaśananāmā sarvagandharvarājaḥ śaśidharavaramaulerdevadevasya dāsaḥ | sa khalu nijamahimno bhraṣṭa evāsya roṣāt stavanamidamakārṣīd divyadivyaṃ mahimnaḥ || 37||

MeaningKusumadashana — Pushpadanta — king of all the gandharvas, was the servant of the God of gods whose crest bears the lovely crescent moon. Fallen from his own glory through the Lord's displeasure, he composed this divinely beautiful hymn of Shiva's greatness.

Verse 38#

सुरगुरुमभिपूज्य स्वर्गमोक्षैकहेतुं पठति यदि मनुष्यः प्राञ्जलिर्नान्यचेताः । व्रजति शिवसमीपं किन्नरैः स्तूयमानः स्तवनमिदममोघं पुष्पदन्तप्रणीतम् ॥ ३८॥

suragurumabhipūjya svargamokṣaikahetuṃ paṭhati yadi manuṣyaḥ prāñjalirnānyacetāḥ | vrajati śivasamīpaṃ kinnaraiḥ stūyamānaḥ stavanamidamamoghaṃ puṣpadantapraṇītam || 38||

MeaningIf a man, with folded hands and undistracted mind, first worships the Teacher of the gods — the one cause of heaven and liberation — and then recites this unfailing hymn composed by Pushpadanta, he goes into the presence of Shiva, hymned on his way by the kinnaras.

Verse 39#

आसमाप्तमिदं स्तोत्रं पुण्यं गन्धर्वभाषितम् । अनौपम्यं मनोहारि सर्वमीश्वरवर्णनम् ॥ ३९॥

āsamāptamidaṃ stotraṃ puṇyaṃ gandharvabhāṣitam | anaupamyaṃ manohāri sarvamīśvaravarṇanam || 39||

MeaningHere is completed this hymn of merit, spoken by the gandharva — incomparable, ravishing the heart, a description of the Lord of all in his entirety.

Verse 40#

इत्येषा वाङ्मयी पूजा श्रीमच्छङ्करपादयोः । अर्पिता तेन देवेशः प्रीयतां मे सदाशिवः ॥ ४०॥

ityeṣā vāṅmayī pūjā śrīmacchaṅkarapādayoḥ | arpitā tena deveśaḥ prīyatāṃ me sadāśivaḥ || 40||

MeaningThus is this worship wrought of words laid at the feet of Shri Shankara. May Sadashiva, the Lord of the gods, be ever pleased with me.

Verse 41#

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

tava tattvaṃ na jānāmi kīdṛśo’si maheśvara | yādṛśo’si mahādeva tādṛśāya namo namaḥ || 41||

MeaningI do not know the truth of your being, O Maheshwara — of what nature you are. But whatever you are, O Mahadeva, to that very nature my salutations, again and again.

Verse 42#

एककालं द्विकालं वा त्रिकालं यः पठेन्नरः । सर्वपापविनिर्मुक्तः शिव लोके महीयते ॥ ४२॥

ekakālaṃ dvikālaṃ vā trikālaṃ yaḥ paṭhennaraḥ | sarvapāpavinirmuktaḥ śiva loke mahīyate || 42||

MeaningThe man who recites this hymn once, twice or thrice a day is freed from every sin and is honoured with glory in the world of Shiva.

Verse 43#

श्री पुष्पदन्तमुखपङ्कजनिर्गतेन स्तोत्रेण किल्बिषहरेण हरप्रियेण । कण्ठस्थितेन पठितेन समाहितेन सुप्रीणितो भवति भूतपतिर्महेशः ॥ ४३॥

śrī puṣpadantamukhapaṅkajanirgatena stotreṇa kilbiṣahareṇa harapriyeṇa | kaṇṭhasthitena paṭhitena samāhitena suprīṇito bhavati bhūtapatirmaheśaḥ || 43||

MeaningBy this hymn — sprung from the lotus-mouth of Shri Pushpadanta, destroyer of sin, beloved of Hara — whether kept in the throat (learnt by heart) or recited with a collected mind, Mahesha, the Lord of all beings, is supremely pleased.

Word-by-Word Breakdown

महिम्नः पारं ते

Mahimnaḥ pāraṃ te

the farther shore (the end) of your greatness — the famous opening words

पुष्पदन्त

Puṣpadanta

the gandharva (celestial singer) who composed this hymn

हर

Hara

Shiva as the remover — of sin, sorrow and the universe at dissolution

त्रिपुरहर / पुरमथन

Tripurahara / Puramathana

destroyer of the three demon cities — a recurring address to Shiva

गिरिश

Giriśa

Lord of the mountain (Kailasa)

त्रिनयन

Trinayana

the three-eyed one

धूर्जटि

Dhūrjaṭi

Shiva of the heavy matted locks

वामेव विभुता

Vāmaiva vibhutā

'power is indeed contrary' — the paradox of Shiva's world-saving dance

नीलकण्ठ

Nīlakaṇṭha

the blue-throated one — from drinking the halahala poison (verse 14)

अष्टमूर्ति-नाम

Aṣṭa-mūrti-nāma

the eightfold name: Bhava, Sharva, Rudra, Pashupati, Ugra, Sahamahan, Bhima, Ishana (verse 28)

असितगिरिसमं कज्जलम्

Asita-giri-samaṃ kajjalam

'ink equal to the black mountain' — the famous image of verse 32: even infinite writing cannot exhaust His virtues

वाङ्मयी पूजा

Vāṅmayī pūjā

worship wrought of words — what this hymn itself is (verse 40)

Origin & History

Source: Composed by the gandharva Pushpadanta

Author: Pushpadanta

Period: Ancient; traditionally dated to the early centuries CE

Pushpadanta, chief of the gandharvas — the celestial singers — used to gather flowers each day for his worship from the beautiful garden of King Chitraratha, remaining invisible by his divine power. Unable to catch the unseen thief, the king at last spread Shiva-nirmalya — bilva leaves and flowers already offered to Lord Shiva — across the garden. Pushpadanta, not seeing it, walked over the sacred offerings, and by Shiva's displeasure his divine powers fell away. Realising his offence, he poured out this hymn of forty-three verses on the measureless greatness (mahimna) of the Lord — his deeds, his paradoxes and his grace — and Shiva, pleased, restored him to glory. The stotra has been treasured ever since as the king of Shiva hymns; Sri Ramakrishna is said to have passed into samadhi on reciting but a few of its verses.

Frequently Asked Questions

What is the Shiv Mahimna Stotra?▼

It is a Sanskrit hymn of 43 verses in praise of the greatness (mahimna) of Lord Shiva, composed by the gandharva Pushpadanta. Beginning 'Mahimnah param te', it is regarded as the supreme Shiva stotra — the hymn itself declares that no praise surpasses it — and recounts Shiva's great deeds: drinking the poison, burning Tripura and Kamadeva, humbling Ravana, bearing the Ganga, and more.

Who wrote the Shiv Mahimna Stotra and why?▼

It was composed by Pushpadanta, a gandharva (celestial singer) who used to steal flowers from King Chitraratha's garden for his own worship. When the king spread Shiva-nirmalya (offerings sacred to Shiva) on the ground, Pushpadanta unknowingly trod on it, lost his divine power of invisibility by Shiva's displeasure, and composed this hymn in repentance. Pleased, Lord Shiva restored his powers.

What are the benefits of reciting the Shiv Mahimna Stotra?▼

The hymn's own closing verses promise that daily recitation with devotion grants wealth, long life, children and fame in this world and Shiva's abode hereafter; that reciting it even once, twice or thrice a day destroys all sins; and that diksha, charity, penance, pilgrimage and sacrifice together do not equal a sixteenth of its merit.

When should the Shiv Mahimna Stotra be recited?▼

It is recited in the early morning or at Pradosh (dusk), and is especially treasured on Mondays, throughout the month of Sawan (Shravan), on Maha Shivratri and during Pradosh vrat. Devotees who cannot recite all 43 verses daily often recite it in full on these special days.

What does 'Mahimnah param te' mean?▼

The opening words mean 'the farther shore of your greatness' — Pushpadanta begins by confessing that even Brahma and the gods cannot fathom the limit of Shiva's greatness, so a hymn sung within the limits of one's own understanding is no offence: a teaching that sincere devotion outweighs perfect knowledge.

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