Kimadharo dhata srijati kimupadana iti ca,Ītarkyaish varye tvay yanavasara duhstho hatadhiyah Kimihah kimkayah sa khalu kimupaya stribhuvanam 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. Vihantum vyakrosim vidadhata ihaike jadadhiyah. Trayivastu vyastam tisrishu guna-bhinnasu tanushu,Ībhavyanam asmin varada ramaniyama ramanim Tavaisvaryam yat taj jagadudaya raksa pralayakrit O Brahman! Do even Brihaspati’s praises cause wonder to You, the author of the nectar like sweet Vedas? 0 destroyer of the three cities, the thought that by praising Your glories I shall purify my speech has prompted me to undertake this work. Punam ityarthe’smin puramathana buddhir vyavasita. Mama tvetam vanim guna kathana punyena bhavatah Tava brahman kim vag api suraguror vismaya padam, Madhu sphita vacah paramam amritam nirmitavatas Who can properly praise that which even the Vedas describe with trepidation, by means of’ ‘neti-neti / not this, not this’? How manyqualities 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) Your greatness is beyond the reach of mind and speech. Pade tvarvacine patati na manah kasya na vacah. Sa kasya stotavyah katividha gunah kasya vishayah (1)Ītitah panthanam tava ca mahima vanmanasayorĪtad vyavrttya yam cakita mabhi dhatte shrutirapi, 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. 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. Mamapyeshah stotre hara nirapavadah parikarah Stutir brahma dina mapitadava sannastvayi girah,Ītha vacyah sarvah svamati parina mavadhi grinan Mahimnah param te parama vidusho yadyasadrishi The recital of this stotra is very beneficial, therefore let its recitation be beneficial to all beings! The legend has some basis since the name of the author is mentioned in verse number 38 of the stotram. Lord Shiva became pleased by this Stotra, 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.This very prayer became well known as the ‘Shiva Mahimna Stotra’. This very prayer became well known as the ‘Shiva Mahimna Stotra’. In this prayer he sung the greatness of the Lord. He then designed a prayer to Lord Shiva for forgiveness. 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. which have been used in worshipping Lord Shiva. Shiva Nirmaalya consists of the Bilva leaves, flowers, etc. He tried very hard to capture the thief, but in vain, because the Gandharvas have divine power to remain invisible.įinally the king spread the Shiva Nirmaalya in his garden.
One day a Gandharva (Heavenly Singer in the court of Indra, the Lord of the Heaven) named Pushhpadanta being fascinated by the beautiful flowers, began to stealthem, as a consequence of which king Chitraratha could not offer flowers to Lord Shiva. These flowers were used every day by the king in worshipping Lord Shiva. There were beautiful flowers in this garden. The legend about the circumstances leading to the composition of this Stotra is as follows.Ī king named Chitraratha had constructed a nice garden. 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.
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