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)-

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).

[ [ 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||

[ 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||

[ [ [ 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||

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 (aramam) (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||

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||

[ 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||

[ 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||

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Stanzas 8 to 14

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||

[ 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) indeed (khalu nanu)!||9||

[ [

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||

[ 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||

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||

[ 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||

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||

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Stanzas 15 to 21

[ [ [ 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||

[ 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||

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||

[ 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||

[ [ 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||

[ [ 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||

[ [ 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||

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Stanzas 22 to 28

[ 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||

[ 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 (nma) "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||

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||

[

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||

[[ 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)(consisting 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||

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||

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Stanzas 29 to 35

[ [ [ 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||

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||

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||

[ 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||

[[ [ 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||

[ [ 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||

[ 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||

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Stanzas 36 to 42

[ [ 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||

[[ 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||

[ [ 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||

[ 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||

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).