Introduction

Gabriel Pradpaka, once again. The author of this well-known scripture is Pupadanta,
a renowned Gandharva (heavenly musician) who wrote this hymn in order to calm
down iva's wrath. Why was iva angry? Because Pupadanta, while attempting to
steal some flowers from a king's garden, happened to step on a particular "grass"
sacred to iva. It is a long story really. However, the important thing in the present
hymn is the detailed descriptions of a series of events associated with iva. It is also a
hymn filled with devotion. That is why, it is highly recommended for Svdhyya
(Study and Recitation of Sacred Scriptures, according to Patajali).
Note that there are, as it were, two types of iva: (1) Vedic iva, who appears in the
Veda-s as Rudra. However, in the literature based upon Veda-s (i.e. Pura-s, Itihsa,
etc.) the appellative "iva" arises. This iva is the god belonging to the celebrated
trilogy (Brahm --Creator--, Viu --Preserver--, iva --Destroyer--). He is a
"personal" iva who is mostly a "mythological" one. (2) Trika's iva who is identified
with one's own Self. Trika (Non-dual Shaivism of Kashmir) states that iva is the
innermost Spirit living in everybody and everything. He is a "formless and
impersonal" iva resulting from a long development that began in Vedic iva. If you
do not understand what the difference is, you will never understand why I say that
"You are iva" but not necessarily the "destroying god of the abovementioned
trilogy", and so on. Vedic iva is personal, while Trika's iva is impersonal and
universal.
As you can see, the concept of iva in Trika system is much more comprehensive and
include all (Vedic iva included). I generally speak of the Trika's iva and not of the
Vedic one. Got it?... well done. Of course, as a matter of fact there are not two iva-s
but two concepts of Him, but you must understand the two in order not to make any
mistake. In other words, when I am talking about iva as a yog living in a cave, etc., I
am speaking of "Vedic iva", but when I am speaking of iva as the eternal Witness
living in everybody, etc., I am talking about "Trika's iva". Well, words are limited as
you surely know, but I hope that you have understood the core of my explanation.
And now, the hymn.
Important: All that is in brackets and italicized within the translation has been added
by me in order to complete the sense of a particular phrase or sentence. In turn, all that
is between double hyphen (--...--) constitutes clarifying further information also added
by me. Now and then, some important terms may be highlighted with color.

Stanzas 1 to 7 (including a preliminary stanza in honor of Gaea)

ivamahimna stotram
-Hymn paying homage (stotram) to the greatness (mahimna) of iva (iva)-
cH
+
Gajnana bhtagadisevita kapitthajambphalacrubhakanam|
Umsuta okavinakraka nammi vighnevarapdapakajam||
I bow (nammi) to the lotus-feet (pdapakajam) of the Lord (vara) (who
removes) obstacles (vighna) (and) brings about (krakam) the
destruction (vina) of(all) sorrows (oka), who is the elephant-faced (gaja-
nanam) son (sutam) of Um --iva's wife-- (um), who is served (sevitam) by
the (iva's) hosts (gaa) of spirits and ghosts (bhta), etc. (di) and who
beautifully (cru) eats (bhakaam) wood apples (kapittha... phala) and rose
apples (jambphala).

= 7 (|
=c
!

rpupadanta uvca
Mahimna pra te paramaviduo yadyasad stutirbrahmdnmapi
tadavasannstvayi gira|
Athvcya sarva svamatiparimvadhi gan mampyea stotre hara
nirapavda parikara||1||
Venerable (r) Pupadanta --lit. "flower-toothed"-- (pupadanta) said (uvca):
If (yadi) the praise (stuti) (performed) by someone who does not know (avidusa) at
all (param) the limits or extension (pram) of Your (te) greatness (mahimna)were
improper (asad); so (tad) even (api) the invocations in praise (gira) of
You (tvayi) (uttered) by Brahm (brahm), etc. --di-- (dnm) (would have)declined
and decayed (avasann). Moreover (atha), (if) everyone (sarva) who
extols (You) (gan) according (avadhi) to the development (parima) of their
own (sva) intelligence (mati) cannot be blamed or
reproached (avcya), (therefore,) oh Hara --iva-- (hara), this (ea) "Parikara" --a
long series of epithets or adjectives-- (in honor of You) (parikara) (written) by
me (mama) in the hymn (stotre) cannot be censored (nirapavda) either (api)||1||

= %q d
c

Atta panthna tava ca mahim vmnasayoratadvyvtty ya
cakitamabhidhatte rutirapi|
Sa kasya stotavya katividhagua kasya viaya pade tvarvcne patati na mana
kasya na vaca||2||
Your (tava) greatness (mahim) is certainly (ca) beyond (atta) the
reach (panthnam) of speech (vk) and mind --mnasa-- (mnasayo). Even (api) the
ruti --this term is usually synonymous with "Veda-s", although it should be only
used to designate the Mantra and Brhmaa portion of the aforesaid Veda-s--
(ruti)tremblingly (cakitam) describes (abhidhatte) that (greatness) (yam), to the
exclusion of (any other appellatives) (vyvtty), (as) "not that" (atad). (So,) by
whom(kasya) (is) He --iva-- (sa) (going) to be praised (stotavya)? How many
kinds (katividha) of qualities (gua) (does iva have?) By whom (kasya) (is iva
going) to be perceived (viaya)? However (tu), (where is that
person) whose (kasya) mind (manas) (and) speech (vaca) do not (na...
na) fall (patati) at the state or condition (pade) that (You) enter
afterward (arvcne)?||2||

| (=
c c
@
Madhuspht vca paramamamta nirmitavatastava brahmanki vgapi
suragurorvismayapadam|
Mama tven v guakathanapuyena bhavata punmtyarthe'smin
puramathana buddhirvyavasit||3||
Oh Brahma --the Absolute-- (brahman)!, is it (kim) surprising (vismayapadam) that
even (api) the guru --preceptor-- (guro) of the gods (sura) --i.e. "Bhaspati"--(had
uttered) word(s) (vk) (in praise) of You (tava), who are the author --nirmitavn--
(nirmitavata) of the Supreme (paramam) Nectar (amtam) --i.e. "the Veda-s"--
which consists of words (vca) abounding (spht) in the honey (of
knowledge) (madhu)? "I purify (punmi) my (mama...
enm) speech (vm) indeed(tu) by means of the meritorious act (puyena) of
describing (kathana) Your (bhavata) qualities or attributes (gua)"... for this
purpose (ityarthe), (my) intellect(buddhi) has resolutely
undertaken (vyavasit) this (task) (asmin), oh Destroyer (mathana) of
the (three) cities (pura)! --i.e. iva is called "puramathana" because He destroyed the
three cities belonging to the three sons of the demon known as Traka--||3||

+ d7 H c =
=
Tavaivarya yattajjagadudayarakpralayakttrayvastu vyasta tisu
guabhinnsu tanuu|
Abhavynmasmin varada ramaymarama vihantu vykro vidadhata
ihaike jaadhiya||4||
Your (tava) Sovereignty or Lordship (aivaryam) which (yad-tad) (is composed
of) (1) "that which brings about (kt) manifestation (udaya) of the world (jagat)" --i.e.
"Brahm"--, (2) "that which brings about (kt) protection (rak) of the world (jagat)"
--i.e. "Viu"--, (3) "that which brings about (kt) reabsorption (pralaya) of the
world (jagat)" --i.e. "Rudra"--, has a three-fold (tray) essence (vastu) that is separated
or arranged (in the Veda-s) (vyastam) according to the triple (tisu)body or
form (tanuu) consisting of the different (bhinnsu) Gua-s --qualities of "Prakti"--
(gua). Oh grantor (da) of boons (vara)!, in this world (iha), some (eke)stupid-
minded
people (jaadhiya) create (vidadhate) reviling (vykrom) (and) unpleasant (arama
m) (arguments) in order to disturb (vihantum). (Those arguments are
only) enjoyed (ramaym) by those who are impious and
profane (abhavynm) regarding this (asmin) --i.e. "regarding iva's Sovereignty or
Lordship"--||4||

U

4 + c | =
Kimha kikya sa khalu kimupyastribhuvana kimdhro dht sjati
kimupdna iti ca|
Atarkyaivarye tvayyanavasaradustho hatadhiya kutarko'ya kcinmukharayati
mohya jagata||5||
"What (kim) desire (ha) (does) He (fulfill) (sa khalu)?;
what (kim) body (kya) (does) He (take) (sa
khalu)?; (and) what (kim) means (upya), support(dhra) and
material (upadna) (does) the Creator (dht) (use for) manifesting (sjati) the
three (tri) worlds (bhuvanam... iti ca)?", --"iti" stands for inverted commas and "ca" is
a mere expletive here--. This (ayam) fallacious way of arguing (kutarka), which
is (also) unwise (dustha) and inopportune (anavasara), about
You (tvayi) and (Your) Sovereignty or Lordship (aivarye) that surpasses thought and
reasoning (atarkya), (comes) from a confounded person (hatadhiya). (This very
fallacious way of arguing) causes some people (kn-cid) to
speak (resonantly) (mukharayati) (only) for the world (jagata) to lose consciousness
and fall prey to delusion (mohya)||5||

= = P 7c
{ =c c
Ajanmno lok kimavayavavanto'pi jagatmadhihtra ki bhavavidhirandtya
bhavati|
Ano v kurydbhuvanajanane ka parikaro yato mandstv pratyamaravara
saerata ime||6||
"Do (kim) the worlds (lok) (exist) without any origin (ajanmna), even
though (api) they consist of parts or portions (avayavavanta)? Is there (kim...
bhavati)creation (vidhi) of the worlds (bhava) regardless (andtya) of (the
existence) of someone presiding (adhihtram) over
the (abovementioned) worlds(jagatm)? Or (v), (if) there is no Lord (ana),
what (ka) attendant or assistant (parikara) would give aid (kuryt) in
manifesting (janane) the worlds(bhuvana)?" By basing (their ideas) on that (kind of
reasoning) (yatas), oh You, who are the most excellent (vara) among the
gods (amara)!, these (ime) dull-witted and silly people (mand) raise
doubts (saerate) about You (tv prati)||6||

F =
7 c
Tray skhya yoga paupatimata vaiavamiti prabhinne prasthne
paramidamada pathyamiti ca|
Rucn vaicitrydjukuilannpathaju nmeko gamyastvamasi
payasmarava iva||7||
"The three Veda-s (tray), Skhya (skhyam), Yoga (yoga), the
doctrine (matam) of Paupati (paupati) --i.e. the aiva doctrine-- (and) the
Vaiava(doctrine) --pertaining to Lord Viu-- (vaiavam iti)";
in (these) different (prabhinne) system(s) (prasthne) (there are) thus (iti
ca) this (idam) and that (adas)way (pathyam) toward the Highest (State) (param) --i.e.
there are various ways of realizing the Supreme Self or iva--. For the
men (nm) who are devoted(jum) to multiple (nn) paths (patha), straight and
crooked ones (ju-kuila), in accordance with the variety (vaicitryt) of their
appetites (rucnm), You (tvam) are(asi) the only (eka) goal to be attained (gamya),
just as (iva) the ocean (is) (arava) with regard to the waters (payasm) --i.e. the
water of rivers, rain, etc. ultimately flows into ocean--||7||
top

Stanzas 8 to 14
H d =
@ q c

Mahoka khavga paraurajina bhasma phaina kapla cetyattava varada
tantropakaraam|
Surst tmddhi dadhati tu bhavadbhrapraihit na hi svtmrma
viayamgat bhramayati||8||
"A large (mah) bull (uka), a staff shaped like the foot of a bedstead --i.e. a staff
with a skull at the top-- (khavgam), a hatchet (parau), the hairy skin of a
tiger (ajinam), ashes (bhasma), hooded cobras (phaina) and (ca) a skull (kaplam...
iti) --iti indicates inverted commas--"; only those things (iyat) are Your (tava)main
and characteristic (tantra) implements (upakaraam), oh Grantor (da) of boons (vara)!
Still (tu), the gods (sur) take hold (dadhati) of various (tm tm)"ddhi(s)" --i.e.
prosperity, wealth, success, etc.-- (ddhim), (which are produced) by
Your (bhavat) (mere) concentrating (praihitm) on (the space between)the
eyebrows (bhra). Undoubtedly (hi), the mirage (mgat) of the
objects (viaya) does not (na) agitate (bhramayati) someone taking
pleasure (rmam) in his own (sva) Self (tma)||8||

c
! c P

Dhruva kacit sarva sakalamaparastvadhruvamida paro dhrauvydhrauvye
jagati gadati vyastaviaye|
Samaste'pyetasmin puramathana tairvismita iva stuvajihremi tv na khalu nanu
dh mukharat||9||
Some (kacid) (state that) everything (sarvam) is eternal (dhruvam); however (tu),
other(s) (apara) (say that) all (sakalam) this (idam) is not eternal (adhruvam).(In
turn, even) other(s) (para) declare (gadati) in respect to this world (jagati) consisting
of different (vyasta) objects and properties (viaye), that it is both
eternal(dhrauvya) and ephemeral --adhrauvya-- (adhrauvye). Oh
Destroyer (mathana) of the (three) cities (pura)!, surprised (vismita), as it were (iva),
at those(viewpoints) (tai) regarding all (samaste) this (Creation) (api etasmin), I am
not ashamed (jihremi... na) of
praising (stuvan) You (tvm)... (my) talkativeness(mukharat) (is) audacious (dh) i
ndeed (khalu nanu)!||9||

+ H d =
@ q c d

Tavaivarya yatndyadupari viricirhariradha paricchetu
ytvanalamanalaskandhavapua|
Tato bhaktiraddhbharagurugadbhy gira yatsvaya tasthe tbhy tava
kimanuvttirna phalati||10||
Brahm --the Creator-- (virici) from top (yad-upari) (and) Viu --the Preserver--
(hari) from the bottom (adhas) proceeded (ytau) with effort (yatnt) to define
accurately (paricchettum) Your (tava) Sovereignty or Lordship (aivaryam) (when
You took on) the form (vapua) of a fire (anala) column (skandha); (but)it was not
enough --i.e. they failed-- (analam). (Nevertheless,) afterward (tatas), (it was
only) when both of them
praise (iva) (gadbhym) exceedingly (guru)with (bhara) devotion (bhakti) and
faith (raddh), oh Gira --i.e. "Mountain-Lord", an epithet for iva-- (giri-a),
that (yad) He --iva-- presented (tasthe) His own(essential nature) (svayam) before
them both (tbhym). What (kim) respectful act (anuvtti) in honor of
You (tava) (like that one performed by Brahm and Viu) is
not (ultimately) fruitful (na phalati)?||10||

H

V c{ U
Ayatndpdya tribhuvanamavairavyatikara dasyo yadbhnabhta
raakaparavan|
irapadmareracitacarambhoruhabale sthirystvadbhaktestripurahara
visphrjitamidam||11||
Having eliminated all hostile penetration --i.e. all enemies around-- from the three
worlds --lit. "having brought (pdya) the three (tri) worlds (bhuvanam) to a condition
without (a) any hostile (vaira) penetration (vyatikaram)"-- (pdya tribhuvanam
avairavyatikaram) effortlessly (ayatnt), the ten-mouthed (demon) --"Rvaa", the
celebrated hostile to Rmacandra-- (daa-
sya) had (abhta) his (yad) (twenty) arms (bhn) (still) ruled (paravan) by the
desire --lit. "itching"--(ka) of fighting (raa). (After that,) oh Destroyer (hara) of
the three (tri) cities (pura)!, (Rvaa) arranged (racita) the row (re) formed
from (his ten) head-lotus (iras-padma) as an offering --bali--
(bale) before (Your) feet (caraa) which are (as beautiful) as a
lotus (ambhoruha). (He did so,) because of (his) firm(sthiry) devotion (bhakte) to
You (tvat). This (act of surrender) (idam) occurred all of a sudden (visphrjitam)||11||

cc c c
!8 8 cq H

Amuya tvatsevsamadhigatasra bhujavana baltkailse'pi tvadadhivasatau
vikramayata|
Alabhy ptle'pyalasacalitguhairasi pratih tvayysddhruvamupacito
muhyati khala||12||
(Nonetheless,) for that (very demon) (amuya) there was not (alabhy... st) a resting
place (pratih) even (api) in the lowest hell --or else, "in the lower region"--
(ptle) when (You) idly (alasa) moved (calita) the tip --iras-- (irasi) of Your --tava--
(tvayi) great toe (aguha) (because he) also (api) marched (vikramayata)against
Kailsa (kailse), Your (tvat) Abode --adhivasati-- (adhivasatau), (and attempted to
seize it) by the power (balt) of his (innumerable) arms (bhuja)resembling a
forest (vanam), whose strength (sram) had been obtained (samadhigatam) through
service (sev) of You (tvat). Certainly (dhruvam), the mischievous
man (khala) becomes confused (muhyati) due to opulence (upacita)||12||

7@
= c =c
c
Yadddhi sutrmo varada paramoccairapi satmadhacakre ba
parijanavidheyatribhuvana|
Na taccitra tasminvarivasitari tvaccaraayorna kasy unnatyai bhavati
irasastvayyavanati||13||
Oh grantor (da) of boons (vara)!, as for (yad) Ba (ba), who had turned the
three (tri) worlds (bhuvana) into docile (vidheya) servants (parijana), (he
enjoyed) even (api) the wealth (ddhim) of Sutrman --an epithet for Indra, heaven's
lord, meaning "guarding or protecting well"-- (sutrma), that
is (satm) highly(uccais) excellent (parama), in the lower (adhas) realm (over which he
ruled as a king) (cakre). It (tad) is
not (na) strange (really) (citram), (because) that (demon
king) (tasmin) worshipped (varivasitari) Your (tvat) feet (caraayo). To what
prosperity (kasyai unnatyai) (does) the act of bowing down (avanati) (one's
own)head (irasa) to You (tvayi) not (na) conduce (bhavati)? --i.e. there is no
prosperity out of reach of someone bowing down his head to You--||13||

(H U (
~ H

Akabrahmakayacakitadevsurakpvidheyasysdyastrinayana via
sahtavata|
Sa kalma kahe tava na kurute na riyamaho vikro'pi lghyo
bhuvanabhayabhagavyasanina||14||
Oh three-eyed One (trinayana)!, that (sa) (blue) stain (kalma) in
Your (tava) throat (kahe),
which (ya) appeared (st) because (You) retained (there)(sahtavata) the
poison (known as Klaka) (viam) when overcome (vidheyasya) by
compassion (kp) to gods (deva) and demons (asura) who were frightened (cakita) of
the unexpected (aka) destruction (kaya) of the universe (brahma),
certainly (na... na) embellishes (You) (kurute...riyam). Ah (aho)!,
even (api) the (abovementioned) alteration in the bodily condition (vikra) of
that (Supreme Deity) who is fond (vyasanina) to shatter (bhaga) the fear (bhaya)in
the world (bhuvana) is praiseworthy (lghya)||14||
top

Stanzas 15 to 21
@ 4 = c
= c c c

Asiddhrth naiva kvacidapi sadevsuranare nivartante nitya jagati jayino yasya
viikh|
Sa payanna tvmitarasurasdhraamabhtsmara smartavytm na hi vaiu
pathya paribhava||15||
Oh Lord (a)!, he --Kmadeva or the god of love--
(sa) whose (yasya) arrows (viikh) are always (nityam) victorious (jayina) and
do not fail to hit the target(asiddha-arth... nivartante) anywhere (na eva kvacid-
api) in this world (jagati) formed (sa) from gods (deva), demons (asura) (and) human
beings --nara-- (nare),(simply) consider(ed) (payan) You (tvm) to be
similar (sdhraam) to a lower (itara) god (sura), and (because of that) he
became (abht) a remembrance(smara) living (only) in the memory (of
men) (smartavya-tm). Undoubtedly (hi), an offense (paribhava) (given) to the self-
controlled ones (vaiu) does not (na)lead to welfare (pathya)||15||

| q {

|| c H c
Mah pdghtdvrajati sahas saayapada pada
viorbhrmyadbhujaparigharugagrahagaam|
Muhurdyaurdausthya ytyanibhtajatitata jagadrakyai tva naasi nanu
vmaiva vibhut||16||
On account of the blow (ghtt) of (Your) feet (pda), the
earth (mah) suddenly (sahas) doubts (vrajati... saaya-padam); (in fact, the
entire) three worlds --lit. "the (three) steps of Viu-- (padam vio), which consist
of multitude (gaam) of
planets (graha) shattered (ruga) by (Your) arms (bhuja) resembling iron
bars(parigha), experience perplexity (bhrmyat). All of a sudden (muhur), the
sky (dyaus) becomes (yti) miserable (dausthyam) (inasmuch as its) sloping
sides (ta)are beaten (tita) by (Your) undulant (anibhta) twisted locks of
hair (ja) (when) You (tvam) dances (naasi) for protecting (rakyai) the
world (jagat). Certainly(eva), (Your own) Power and
Supremacy (vibhut) (are) unfavorable (this time) (vm), no doubt about
it (nanu)||16||

q 7P
q| c=
Viyadvyp trgaaguitaphenodgamaruci pravho vr ya patalaghuda
irasi te|
Jagaddvpkra jaladhivalaya tena ktamityanenaivonneya dhtamahima
divya tava vapu||17||
That (ya) continuous flow (pravha) of waters --this is an epithet for the heavenly
river known as "Mandkin"-- (vrm) which spreads (vyp) through the
heaven(viyat), (and whose) beauty (ruci) appearing (udgama) as foam (phena) is
intensified (guita) by multitude (gaa) of stars (tr), is
seen (da) (as) minute (laghu)(as) a drop of water (pata) in
Your (te) head (irasi). The world (jagat) (is) produced (ktam) by that (very sacred
river) (tena) in the form (kram) of (seven)islands (dvpa) encircled (valayam) by the
ocean (jaladhi). Thus (iti), from this (statement) (anena eva),
Your (tava) Divine (divyam) Form (vapus) possessed of firm and
constant (dhta) greatness (mahima) (can be easily) inferred by
analogy (unneyam)||17||

H = = =|
H |=c =

Ratha ko yant atadhtiragendro dhanuratho rathge candrrkau
rathacaraapi ara iti|
Didhakoste ko'ya tripuratamambaravidhirvidheyai krantyo na khalu
paratantr prabhudhiya||18||
(Your) chariot (ratha) (was) the earth (ko), the charioteer (yant) (was) Brahm --
also called "atadhti", literally meaning "having a hundred sacrifices"--(atadhti),
mount Meru --also known as "Agendra", literally meaning "king of the mountains"--
(agendra), (was Your) bow (dhanus); likewise (atho) the two
wheels (age) of (Your) chariot (ratha) (were) the sun --arka-- and the moon --
candra-- (candrrkau), (and) Viu --also called "Rathacaraapi", literally meaning
"having in his hands the wheel of a chariot"-- (rathacaraapi) (was
Your) arrow (ara iti) when You --tvam-- (te) desired to burn --didhaku--
(didhako) the three (tri) cities (pura), (which were as) grass (tam) (to You. Still),
what is the point (ka) of this (ayam) resounding (ambara) act (vidhi)?(As a
matter of fact,) the Thoughts (dhiya) of the Lord (prabhu) are not (na
khalu) dependent (tantr) on anything else (para), (but) they were
playing(krantya) with objects being at Their disposal (vidheyai)||18||

==
4c H
Hariste shasra kamalabalimdhya padayoryadekone
tasminnijamudaharannetrakamalam|
Gato bhaktyudreka pariatimasau cakravapu tray rakyai tripurahara jgarti
jagatm||19||
Oh Destroyer (hara) of the three (tri) cities (pura)!, Hari --i.e. Viu-- (hari), having
placed (dhya) (his) offering (balim) of a thousand (shasram) lotuses(kamala) at
Your (te) feet (padayo), (noted) that (yad) one (lotus) was lacking (ekone) in
that (offering) (tasmin). (So,) he plucked (udaharat) (one of) his own(nijam) lotus-
eyes (netrakamalam) (in order to have that problem resolved. As a result,) the
abundance (udreka) of (his) devotion (bhakti) (was) turned(gata... pariatim) (by
You) into that (asau) beautiful (vapu) Wheel (known as "Sudarana") (cakra) which
stays alert (jgarti) to protect (rakyai) the three(traym) worlds (jagatm)||19||

B 4
c @ q 7

Kratau supte jgrattvamasi phalayoge kratumat kva karma pradhvasta phalati
pururdhanamte|
Atastv samprekya kratuu phaladnapratibhuva rutau raddh baddhv
dhaparikara karmasu jana||20||
When a sacrifice --kratu-- (kratau) is over --lit. "falls asleep"-- (supte),
You (tvam) remains (asi) awake (jgrat) to reward (phalayoge) the
sacrificer (kratumatm). How (kva) a sacrificial rite (karma) which has
ceased (pradhvastam) is going to be
fruitful (phalati) without (te) worship (rdhanam) of Purua or the Supreme Person -
-i.e. iva-- (purua)? For this reason (atas), having become aware (samprekya) of
You (tvm) as the fruit-giver (phala-dnapratibhuvam) in the sacrifices(kratuu), and
having (baddhv) faith (raddhm) in the ruti --i.e. the Veda-s-- (rutau),
people (jana) resolutely (dha) perform (parikara) sacrificial acts(karmasu)||20||

H H c 7
cd @
Kriydako daka kratupatiradhastanubhtmmrtvijya araada sadasy
suraga|
Kratubhraastvatta kratuphalavidhnavyasanino dhruva kartu
raddhvidhuramabhicrya hi makh||21||
Oh Grantor (da) of refuge (araa)!, You --tvam-- (tvatta), who are
addicted (vyasanina) to bestow (vidhna) constantly (dhruvam) the fruits (phala) of
the sacrifices (kratu), spoiled --ababhraas or abhraayas-- (bhraa) (that
celebrated) sacrifice (kratu) (in which) Daka --Sat's father; Sat was the first wife of
iva-- (daka), an expert (daka) in sacrificial acts (kriy) and a
master (adha) over all beings possessed (bhtm) of a body (tanu), was the
sacrificer(kratupati); (in turn,) the office of "tvij" --the sacrificial priests--
(rtvijyam) was carried out by the (very) Vedic Sages --i-s-- (m), (while) the
hosts(ga) of gods (sura) (were) the superintending priests (sadasy).
Undoubtedly (hi), (those) sacrifices (makh) (performed) for
enchanting (others)(abhicrya) (prove) unfavorable (vidhuram) to the
faith (raddh) of the performer (kartu)||21||
top

Stanzas 22 to 28
{
= c
Prajntha ntha prasabhamabhika sv duhitara gata rohidbht
riramayiumyasya vapu|
Dhanuperyta divamapi sapatrktamamu trasanta te'dypi tyajati na
mgavydharabhasa||22||
Oh Lord (ntha)!, Your (te) violent fury (rabhasa) in the form of a
hunter (mgavydha), even now (adya-api) does
not (na) abandon (tyajati) that (amum) lord(ntham) of (all) living beings (praj) --i.e.
Brahm or the Creator in the well-known trilogy-- who was wounded (sapatr-
ktam) by (the arrows of the aforesaid)huntsman with bow in
hand (dhanupe) (and) ran away (ytam) even (api) to heaven (divam) fearful (of
You) (trasantam). (All that happened because
Brahm)got (gatam) exceedingly (prasabham) lustful (abhikam) after his
own (svm) daughter (duhitaram). (In fact, he took on) the form --vapus-- (vapu) of
a white-footed antelope (yasya) to have sexual intercourse (with
her) (riramayium) (when she) became (bhtm) a red deer (rohit) (for flying away
from him)||22||

( c ! P 7
U c@
Svalvayas dhtadhanuamahnya tavatpura plua dv puramathana
pupyudhamapi|
Yadi straia dev yamanirata dehrdhaghaandavaiti tvmaddh bata varada
mugdh yuvataya||23||
Oh Destroyer (mathana) of the (three) cities (pura)!, if (yadi) the
goddess (Prvat) (dev), (whose) hope (as) is based on her own (sva) beauty and
charm(lvaya), even (api) having previously (puras) seen (dv) (how) Pupyudha
--lit. "flower-armed", an epithet for Kmadeva, the god of love--
(pupyudham)armed with a
bow (dhtadhanuam) (was) instantly (ahnya) scorched (pluam) (by You) as (vat) a
blade of grass (ta), (still) thinks (avaiti) of You (tvm) to be ruled by a
woman (straiam), oh You who are devoted (nirata) to (all kinds
of) restraints (yama)!, because (she) occupies (ghaant) a
half (ardha) of (Your) body(deha)... (well,) oh (bata) Grantor (da) of boons (vara), the
young women (yuvataya) (are) most certainly (addh) inexperienced and
simple (mugdh)!||23||

| |
~
manevkr smarahara pc sahacarcitbhasmlepa sragapi
nkaroparikara|
Amgalya la tava bhavatu nmaivamakhila tathpi smart varada
parama magalamasi||24||
Oh Destroyer (hara) of Smara --i.e. Kmadeva or the god of love--
(smara)!, (Your) playing-place (kr) (is) in the crematoria (maneu), (and) the
Pica-s --a class of demons-- (pic) (are
Your) companions (sahacar). (You) smear (lepa) (Your own body) with the
ashes (bhasma) of the funeral piles (cit), (and)even (api) (wear) a
garland (srak) (formed from) multitude (parikara) of human (n) skulls (karo).
Thus (evam), (may) all (akhilam) Your (tava) behavior (lam)be (bhavatu) called (n
ma) "unauspicious" (amgalyam)!... however (tath-api), oh Grantor (da) of
boons (vara)!, You are (asi) the Highest (paramam) Welfare(magalam) for those who
remember (You) (smartm)||24||

c4d d ( c7
4 77 c=

Mana pratyakcitte savidhamavadhyttamaruta prahyadroma
pramadasalilotsagitada|
Yadlokyhlda hrada iva nimajjymtamaye dadhatyantastattva kimapi
yaminastat kila bhavn||25||
Having plunged (avadhya) the mind (manas) into the Self (pratyakcitte) according to
the precepts of the scriptures (savidham), (and) controlled (tta) the breath(maruta),
with (their) eyes (da) full (utsagita) of tears (salila) (as they experience) a
Joy (pramada) which causes the erection (prahyat) of the hair (of their
bodies) (roma), the self-controlled (sages) (yamina),
when (yad) beholding (lokya) the
Delight (hldam) (and) immersing (themselves) (nimajjya), as it were(iva),
in (that) Lake (hrade) made --maya-- (maye) of Nectar (amta), take hold --in the
sense of "they become conscious"-- (dadhati) of the Inner (antar) Principle(tattvam) to
a considerable extent (kim-api). You (are) (bhavn) certainly (kila) that (Inner
Principle) (tad)||25||

c c c c

cc c c
c
= c Vd

Tvamarkastva somastvamasi pavanastva hutavahastvampastva vyoma tvamu
dharairtm tvamiti ca|
Paricchinnmeva tvayi pariat bibhratu gira na vidmastattattva vayamiha tu
yattva na bhavasi||26||
"You (tvam) (are) the sun (arka), You (tvam) (are) the moon (soma),
You (tvam) are (asi) the air (pavana), You (tvam) (are) the fire --lit. "oblation-
bearer"--(huta-vaha), You (tvam) (are) the water (pa), You (tvam) (are) the
space (vyoma); (and in fact,) You (tvam) (are) indeed (u) the
earth (dharai) and (ca)You (are) (tvam) the Self (tm)" --"iti" indicates inverted
commas--. Thus (evam), (may) those who have undergone a transformation --i.e. the
sages-- (pariat)cherish (bibhratu) limited (paricchinnm) descriptions --lit.
"word(s)"-- (giram) about You (tvayi)! Nevertheless (tu), in this world (iha),
we (vayam) do
not (na) know(vidma) that (tad) reality (tattvam) which (yad) You (tvam) are not (na
bhavasi)||26||

dU Ud
| = c c

Tray tisro vttstribhuvanamatho trnapi
surnakrdyairvaraistribhirabhidadhattravikti|
Turya te dhma dhvanibhiravarundhnamaubhi samasta vyasta tv
araada gtyomiti padam||27||
Oh Grantor (da) of refuge (araa)!, the word (padam) Om (om-iti) denotes (gti) to
You (tvm) separately (vyastam) through (its) three (tribhi) letters (varai)(consisti
ng of various) forms (kra), etc. (dyai), (which stand for) the three Veda-
s (traym), the three (tisras) states (of consciousness) --i.e. wakefulness, dream and
deep sleep-- (vtt), the three (tri) worlds (bhuvanam), as well as (atho... api) the
three (trn) gods (surn). (Hence, You) are being described(abhidadhat) as (that
Reality) which has gone through (tra) (multiple) modifications or
changes (vikti). (In turn,) by means of (those very three) fine and
subtle(anubhi) sounds --dhvani-- (dhvanibhi), (the word Om denotes to You) as a
whole (samastam), (since) it contains (avarundhnam) the Fourth (state of
consciousness) --i.e. the Witness to the rest of states-- (turyam), (which
is) Your (te) (Transcendental) Abode or Condition (dhma)||27||

| P
=c

Bhava arvo rudra paupatirathogra sahamahstath bhmenviti
yadabhidhnakamidam|
Amuminpratyeka pravicarati deva rutirapi priyysmai dhmne
pravihitanamasyo'smi bhavate||28||
"Bhava (bhava), arva (arva), Rudra (rudra), Paupati (paupati); and
likewise (atha) Ugra (ugra) along with (saha) Mahdeva (mahn); as well
as (tath)Bhma (bhma) and na (nau)" --"iti" denotes inverted commas--.
This (idam) (is) the group consisting of eight (aakam) names (abhidhna) of
that (iva) (yad). Oh God (deva)!, even though (api) the ruti --the Veda-s--
(ruti) examines accurately (pravicarati) each of them (pratyekam) in
that (group) (amumin), I pay homage (pravihita-namasya asmi) to
this (asmai) dear (priyya) (Transcendental) Abode or (Supreme) State --dhma--
(dhmne), (which is) You --bhavn--(bhavate) (essentially)||28||
top

Stanzas 29 to 35
8 8 H8 8
8 8

Namo nedihya priyadava davihya ca namo nama kodihya smarahara
mahihya ca nama|
Namo varihya trinayana yavihya ca namo nama sarvasmai te
tadidamitisarvya ca nama||29||
Oh You, who are fond (priya) of fire (dava)!; salutation(s) (namas) to the Nearest
One (nedihya); and (ca) salutation(s) (namas) to the Remotest One(davihya). Oh
Destroyer (hara) of Kmadeva --the god of love-- (smara)!; salutation(s) (namas) to
the Smallest One (kodihya); and also (ca) salutation(s)(namas) to the Largest
One (mahihya). Oh three-eyed (iva) (trinayana)!; salutation(s) (namas) to the
Oldest One (varihya); and also (ca) salutation(s)(namas) to the Youngest
One (yavihya). Salutation(s) (namas) to You (te) who are all --sarva-- (sarvasmai);
and also (ca) salutation(s) (namas) to Sarva --an epithet for iva-- (sarvya) (since He
appears in the form of) "that (tad) and this (idam-iti)" --the sense is that iva is called
"Sarva" because He is this person and that person, this animal and that animal, this
object and that object, etc... in short, He is everything and everyone--||29||

+cd c
U

Bahalarajase vivotpattau bhavya namo nama prabalatamase tatsahre harya
namo nama|
Janasukhakte sattvodriktau mya namo nama pramahasi pade nistraiguye ivya
namo nama||30||
Salutation(s) over and over again (namas namas) to Bhava --an epithet for iva
meaning "Existence"-- (bhavya) (appearing in the form of) Vivotpatti --lit. "he who
gives rise to the universe", that is, Brahm, the Creator-- (vivotpattau), (in whom
there is) copious (bahala) Rajogua --i.e. the quality known as "Rajas"--(rajase).
Salutation(s) over and over again (namas namas) to Hara --an epithet for iva
meaning "Destroyer"-- (harya) (appearing in the form of) Tatsahra --lit. "he who
destroys that (very universe)", that is, Rudra, the Destroyer-- (tatsahre) (in whom
there is) abundant (prabala) Tamogua --i.e. the quality known as "Tamas"--
(tamase). Salutation(s) over and over again (namas namas) to Ma --an epithet for
iva meaning "Compassionate" or "Merciful"-- (mya) (appearing in the form
of) Sattvodrikti --lit. "he who abounds in Sattvagua or the quality known as Sattva",
that is, Viu, the Preserver-- (sattvodriktau) for the sake (kte) of
happiness (sukha) of (all) living beings (jana). Salutation(s) over and over
again (namas namas) to iva --lit. "Auspicious"-- (ivya) (appearing in the form
of) the resplendent (pramahasi) state (pade) which is devoid of the three Gua-s or
qualities (nistraiguye)||30||

4 4 4 ~ +7@
=| c 4
Kapariati ceta kleavaya kva ceda kva ca tava guasmollaghin
avadddhi|
Iti cakitamamandktya m bhaktirdhdvarada caraayoste
vkyapupopahram||31||
How (kva
ca) poorly (ka) developed (pariati) this (idam) mind (cetas) ruled (vayam) by the
Klea-s --i.e. the well-known five Afflictions: ignorance, ego, attachment, aversion
and fear of death-- (klea) (is); and how (kva ca) endless and
perpetual (avat) Your (tava) Prosperity (ddhi) which passes
beyond(ullaghin) the frontier (sm) (marked by the three) Gua-s or
qualities (gua) (is)! Thus (iti), (even
though) intensely (amandktya) frightened (cakitam) (of that), oh Grantor (da) of
boons (vara), the devotion (bhakti) caused (dht) me (mm) to
offer (upahram) flowers (pupa) (in the form of) words (vkya) to
Your (te) feet (caraayo)||31||

c7 = |
|c
Asitagirisama sytkajjala sindhuptre surataruvarakh lekhan patramurv|
Likhati yadi ghtv rad sarvakla tadapi tava gunma pra na yti||32||
(If an amount of) lampblack --used as a kind of ink-- (kajjalam) equivalent (samam) to
the black (asita) mountain (giri) were to be (syt) (poured into) the
ocean(sindhu) acting as a pot --i.e. "an inkpot"-- (ptre); (if) a branch (kh) of the
best (vara) tree (taru) of the gods (sura) --i.e. the celebrated Kalpavka-- (were to be
used as) a pen (lekhan) (and) the (very) earth (urv) (as) the leaf for writing
on (patram); (and) if (yadi) rad --i.e. "Sarasvat", the river-goddess generally
connected with eloquence and learning-- (rad), having taken possession (of all
those implements) (ghtv), (were to) write (likhati) eternally (sarvaklam);
even(api) that (amazing association) (tad), oh Lord (a), would
not (na) reach (yti) the end (pram) of Your (tava) good qualities (gunm) --in
other words, all iva's qualities might not be written even if such a great personage as
Sarasvat Herself were to write with all those articles everlastingly--||32||

= = +
8 = d
Asurasuramunndrairarcitasyendumaulergrathitaguamahimno nirguasyevarasya|
Sakalagaavariha pupadantbhidhno ruciramalaghuvttai
stotrametaccakra||33||
(The Gandharva or heavenly musician) called (abhidhna) Pupadanta --lit. "flower-
toothed"-- (pupadanta), who is the best (variha) of the entire (sakala)group of
iva's attendants (gaa),
composed (cakra) this (etad) beautiful (ruciram) hymn (stotram) endowed with
long (alaghu) meters (vttai) (in honor) of the Lord (varasya) who has the
moon (indu) on His head --mauli-- (maule) and who is worshipped (arcitasya) by
Indra --indrea-- (indrai), sages (muni), gods(sura) and demons (asura), and whose
Greatness (mahimna) consists of (endless) attributes (gua) strung together (as
beads in a necklace) (grathita) (despite He is completely) devoid of any attributes --
nirgua-- (nirguasya)||33||

c 4c @d
~ =|
Aharaharanavadya dhrjae stotrametatpahati paramabhakty uddhacitta pumn
ya|
Sa bhavati ivaloke rudratulyastath'tra
pracurataradhanyuputravnkrtimca||34||
A pure-minded (uddha-citta) human being (pumn) who (ya) recites (pahati) with
supreme (parama) devotion (bhakty), day by day (ahar-ahar),
faultlessly(anavadyam), this (etad) hymn (stotram) (in honor) of Dhrjai --an epithet
for iva meaning "having matted locks like a burden"-- (dhrjae) becomes (sa
bhavati) identical (tulya) with Rudra --i.e. with iva-- (rudra) in iva's world (iva-
loke) (after passing away). Likewise (tath), (he becomes) famous (krtimn),
has (many) children (putravn), (enjoys a long) life (yus) and (ca) a
more (tara) abundant (pracura) wealth (dhana) in this world (atra)||34||

|H
=
Dk dna tapastrtha yogaygdik kriy|
Mahimna stavaphasya kal nrhanti oam||35||
Initiation (dk), charity (dnam), austerity (tapas), pilgrimage (trtham) (and
such) activities (kriy) (as) Yoga (yoga), sacrifices (yga), etc. (dik) are
not (na)worth (arhanti) (even) a sixteenth (oam) part (kalm) of (what) the
recitation (phasya) of (this) hymn (stava) (in honor) of the
Greatness (mahimna) (of iva is worth)||35||
top

Stanzas 36 to 42
B =
+
samptamida stotra puya gandharvabhitam|
Anaupamya manohri ivamvaravaranam||36||
This (idam) holy (puyam) hymn (stotram) spoken (bhitam) by the (well-
known) heavenly musician (called Pupadanta) (gandharva) (and
containing)unparalleled (anaupamyam), fascinating (manohri) and
auspicious (ivam) descriptions (varanam) about the Lord (vara), is
finished (samptam)||36||

=
= =
Mahennparo devo mahimno npar stuti|
Aghornnparo mantro nsti tattva guro param||37||
There is no (na) god (deva) that is higher (apara) than Mahea --an epithet for iva
meaning "great Lord"-- (mahet), there is no (na) hymn of praise (stuti)which is
higher (apar) than (this) "ivamahimna stotram" (mahimna). There is
no (na) Mantra --a sacred word-- (mantra) which is higher (apara) than Aghora--an
epithet for iva meaning "not terrific"-- (aghora); (and) there is no (na
asti) principle (tattvam) that is superior (param) to the Guru --in the sense of the fifth
"ktya" or action of iva, which bestows divine Grace upon a limited being--
(guro)||37||

=
8 c|
Kusumadaananm sarvagandharvarja iuaadharamaulerdevadevasya dsa|
Sa khalu nijamahimno bhraa evsya rotstavanamidamakrddivyadivya
mahimna||38||
The king (rja) of all (sarva) heavenly musicians (gandharva) whose
name (nm) is Kusumadaana --a term which is synonymous with "Pupadanta", i.e.
"flower-toothed", as kusuma = pupa (flower) and daana = danta (tooth)--
(kusumadaana) (is) the servant (dsa) of the God (devasya) of gods (deva) who
bears the crescent (iu) moon (aadhara) on His head --mauli-- (maule). He --i.e.
Pupadanta-- (sa) who has certainly (khalu... eva) fallen (bhraa) from his
own (nija)(previous) glory (mahimna) because of the wrath (rot) of iva (asya) --
since Pupadanta happened to step on a grass sacred to iva--
composed (akrt) this(idam) beautiful (divya) and divine (divyam) hymn of
praise (stavanam) (in honor) of the Greatness (of that very iva) (mahimna) (so that
he may obtain His favor)||38||

7 H =
= =
Suravaramunipjya svargamokaikahetu pahati yadi manuya
prjalirnnyacet|
Vrajati ivasampa kinnarai styamna stavanamidamamogha
pupadantapratam||39||
If (yadi) a human being (manuya), whose mind (cet) is completely one-
pointed (na-anya), recites (pahati), with his hollowed hands being joined (prjali),
this(idam) infallible (amogham) hymn of praise (stavanam) written (pratam) by
Pupadanta (pupadanta), which is worshipped (pjyam) by gods (sura) and the
best(vara) sages (muni), and which is the only (eka) cause (hetu) for the
heavenly (svarga) Liberation (moka), (then, that person,) praised (styamna) by
Kinnara-s --a class of divine beings-- (kinnarai),
goes (vrajati) toward (sampam) iva (iva)||39||

= ~

rpupadantamukhapakajanirgatena stotrea kilbiaharea harapriyea|
Kahasthitena pahitena samhitena suprito bhavati bhtapatirmahea||40||
Mahea --lit. "great Lord"-- (mahea), the
Lord (pati) of (all) beings (bhta) becomes (bhavati) very
pleased (suprita) through (the recitation of this) hymn(stotrea) which has come
out --nirgata-- (nirgatena) from the mouth-lotus (mukha-pakaja) of
Venerable (r) Pupadanta (pupadanta), which destroys --hara--
(harea) sins (kilbia) (and) is dear --priya-- (priyea) to Hara --i.e. iva--
(hara), (whether it) be learnt by heart --kahasthita-- (kahasthitena) (or) recited --
pahita-- (pahitena) (or simply) paid attention to --samhita-- (samhitena) --an
alternative translation would be "(or simply) kept (at home)"--||40||

c %

Itye vmay pj rmacchakarapdayo|
Arpit tena devea pryat me sadiva||41||
Thus (iti), this (e) adoration (pj) consisting (may) in words (vk) is
offered (arpit) to the feet (pdayo) of Venerable (rmat) akara --an epithet for
iva meaning "causing prosperity, beneficent, etc."-- (akara). Through
that (offering) (tena), (may) Sadiva --an epithet for iva meaning "always
auspicious"--(sadiva), the Lord (a) of the gods (deva), be pleased (pryatm) with
me (me)!||41||

H P | {
c H +
Yadakara pada bhraa mtrhna ca yadbhavet|
Tatsarva kamyat deva prasda paramevara||42||
Any (yad... yad) syllable (akaram) (or) word (padam) which had
been (bhavet) omitted (bhraam) or --lit. "ca" is "and"-- (ca) untimely
pronounced (mtr-
hnam);(may) God (deva) forgive (kamyatm) all (sarva) that (tad). Oh
Supreme (parama) Lord (vara), be pleased (prasda)!||42||

= = =
Om nti nti nti||
Om (om), peace (nti), peace (nti), peace (nti).