Shiva Mahimna Stotram Lyrics with Meaning

Quick answer: The Shiva Mahimna Stotram, "the hymn on the greatness of Shiva", is a Sanskrit hymn of 43 verses traditionally composed by Pushpadanta, a Gandharva (celestial musician) devoted to Shiva. It opens "mahimnah param te", "the far shore of your greatness", and says that no words, not even the Vedas, can reach Shiva's greatness, yet the devotee praises him to purify his own speech. It takes 15 to 20 minutes and is loved on Mondays, Pradosham and Shivaratri.

Last updated: 19 October 2026. The Sanskrit below is the complete text published by sanskritdocuments.org (file shivamahimean.itx), converted to Devanagari and IAST by software from the source, with no word typed by hand. Our own plain-English meaning follows each group of verses, verse by verse.

Shiva Mahimna Stotram: full text with meaning

The verses are grouped by theme. Each verse appears in Devanagari and then in IAST transliteration; after each group comes the meaning, with the verse numbers in brackets. The meanings are faithful but not word-for-word, and some verses allude to Puranic stories that are explained briefly in the meaning.

Opening invocation

॥ ॐ नमः शिवाय ॥
॥ अथ श्री शिवमहिम्नस्तोत्रम् ॥

|| oṃ namaḥ śivāya ||
|| atha śrī śivamahimnastotram ||

Meaning: Om, salutations to Shiva. Now begins the Shri Shiva Mahimna Stotram.

Verses 1 to 3: why praise what cannot be praised

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||

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||

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||

Meaning of verses 1 to 3: (1) If praise from one who does not know the far shore of your greatness is unworthy, then even the words of Brahma and the gods fall short. So no one can be blamed who praises you as far as his understanding reaches, O Hara, and my effort in this hymn is beyond reproach. (2) Your greatness is beyond the path of speech and mind; even the Veda speaks of it in awe, only by saying what it is not. Who can praise it, how many are its qualities, who can grasp it? Yet when you take a form close to us, whose mind and speech are not drawn to you? (3) You created the Vedas, speech sweet as honey and the highest nectar; can even the words of Brihaspati, teacher of the gods, astonish you? I have resolved to praise you only to purify my own speech by telling your virtues, O destroyer of the three cities.

Verses 4 to 6: answering those who doubt the Lord

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||

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||

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||

Meaning of verses 4 to 6: (4) Your lordship creates, sustains and dissolves the world; the three Vedas describe it, divided among three forms according to the three gunas. Yet some dull minds raise arguments against it, pleasing to the unfortunate but in truth unlovely. (5) 'What does he want, what body has he, what means, what support, what material does the Creator use to make the three worlds?' Such idle arguments about you, whose power is beyond reasoning, only confuse the world. (6) Can worlds made of parts be without origin? Can creation come about without a ruler? If someone other than the Lord made the world, what would be his means? Only the foolish doubt you, O best of gods.

Verses 7 and 8: all paths lead to 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||

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||

Meaning of verses 7 to 8: (7) The Vedas, Sankhya, Yoga, the Pashupata and Vaishnava teachings: people follow these different paths, each thinking one best, straight or winding according to their nature. Yet you alone are the goal of all, as the ocean is of all rivers. (8) A great bull, a skull-topped staff, an axe, a deer skin, ashes, serpents and a skull: these are all your possessions, O giver of boons. Yet the gods hold their great wealth by a mere movement of your brow. The mirage of desire does not delude one who delights in the Self.

Verses 9 and 10: the pillar of light

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||

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||

Meaning of verses 9 to 10: (9) Some say the whole world is eternal, others that it is passing, others that it is both; amazed by all these views, O destroyer of the three cities, I am not ashamed to praise you, for my talk is surely bold. (10) When Brahma went above and Vishnu below, trying to measure you as you stood as a pillar of fire, they could not. Then, when they praised you with devotion and faith, you yourself stood before them. Does following you ever fail to bear fruit?

Verses 11 to 13: Ravana and Bana

Verse 11

अयत्नादासाद्य त्रिभुवनमवैरव्यतिकरं
दशास्यो यद्बाहूनभृतरणकण्डूपरवशान् ।
शिरःपद्मश्रेणीरचितचरणाम्भोरुहबलेः
स्थिरायास्त्वद्भक्तेस्त्रिपुरहर विस्फूर्जितमिदम् ॥ ११॥

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

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||

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||

Meaning of verses 11 to 13: (11) That ten-headed Ravana won the three worlds without effort and had arms itching for battle came from his steady devotion, offering his heads like lotuses at your feet, O destroyer of the three cities. (12) But when, with those very arms made strong by your service, he tried to shake Kailasa, your home, he found no footing even in the underworld when you merely moved the tip of your toe. Surely the wicked are deluded by success. (13) That Bana, with the three worlds at his command, rose above even Indra's great wealth is no wonder, since he worshipped your feet. Bowing to you raises everyone.

Verses 14 and 15: the blue throat and the god of desire

Verse 14

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

akāṇḍabrahmāṇḍakṣayacakitadevāsurakṛpā
vidheyasyā''sīd yastrinayana viṣaṃ saṃhṛtavataḥ |
sa kalmāṣaḥ kaṇṭhe tava na kurute na śriyamaho
vikāro'pi ślāghyo bhuvanabhaya bhaṅga vyasaninaḥ || 14||

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||

Meaning of verses 14 to 15: (14) When gods and demons were terrified that the universe would be destroyed before its time, you, three-eyed one, in compassion drank the poison. The dark mark it left on your throat does not lessen your beauty; even a blemish is glorious in one devoted to removing the fear of the world. (15) The arrows of Kama, god of desire, never failed against gods, demons or humans; but when he looked on you as an ordinary god, he became a mere memory. Slighting the self-controlled brings no good.

Verses 16 to 18: the cosmic dance, the Ganga and Tripura

Verse 16

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

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

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||

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||

Meaning of verses 16 to 18: (16) When you dance to protect the world, the earth trembles under your feet, the planets in the sky are scattered by your mighty arms, and heaven is shaken by your flying matted hair. Your power is truly a paradox. (17) The Ganga, whose stream fills the sky, its foam sparkling with stars, looks like a mere drop on your head; and that same stream made the world an island ringed by ocean. From this alone, imagine the vastness of your divine form. (18) The earth your chariot, Brahma its driver, the great mountain your bow, the sun and moon its wheels, Vishnu your arrow: why such pomp to burn the three cities, which were like a blade of grass? The Lord's will does not depend on others; he plays with the instruments he chooses.

Verses 19 to 21: Vishnu's devotion and the fruit of rites

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||

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||

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||

Meaning of verses 19 to 21: (19) Vishnu offered a thousand lotuses at your feet; when one was missing, he plucked out his own lotus eye. That devotion became the discus he wields, which stays awake to protect the three worlds, O destroyer of the three cities. (20) When the sacrifice is over, you remain awake to give its fruit; how could a finished act bear fruit without worship of the Lord? Seeing you as the guarantor of fruit, people hold faith in the Veda and set to work on rites. (21) Daksha was skilled in rites and lord of the sacrifice; sages were its priests and gods its guests. Yet his sacrifice was destroyed by you, O giver of refuge, for sacrifices without faith only bring harm.

Verses 22 to 24: Brahma, Parvati and the cremation ground

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||

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||

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||

Meaning of verses 22 to 24: (22) When Brahma, lord of creatures, in his passion pursued his own daughter, who had taken the form of a deer, himself taking a deer's form, you, as the hunter with the bow, struck him with your arrow; and even now, in the sky, the fear of the hunter does not leave him. (23) Kama took up his bow hoping that Parvati's beauty would win you, and she saw him burnt like grass before her. If she still thinks you are won by her charm because she shares half your body, how innocent young women are! (24) You play in cremation grounds, ghouls are your companions, the ash of pyres is your ointment and a garland of skulls your ornament. Your ways may seem inauspicious, yet for those who remember you, you are the highest auspiciousness.

Verses 25 to 27: the light the yogis see, and Om

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||

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||

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||

Meaning of verses 25 to 27: (25) The yogis, mastering the breath as taught and turning the mind within, see a joy that makes their hair stand on end and their eyes fill with tears of bliss, as if they had plunged into a lake of nectar. That inner reality is surely you. (26) 'You are the sun, the moon, the wind, fire, water, space, the earth and the Self': so people speak of you in limited terms. But we know of nothing in this world that you are not. (27) The syllable Om, with its three letters a, u and m, names the three Vedas, the three states, the three worlds and the three gods; with its subtle sound beyond them, it points to your fourth, transcendent abode. Whole and in its parts, it names you, O giver of refuge.

Verses 28 to 30: the eight names and the salutations

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||

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||

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||

Meaning of verses 28 to 30: (28) Bhava, Sharva, Rudra, Pashupati, Ugra, Mahadeva, Bhima and Ishana: the Veda dwells on each of these eight names. To you, beloved and radiant, I bow again and again. (29) Salutations to you, the nearest and the farthest; the smallest and the greatest; the oldest and the youngest. Salutations to you who are everything, and beyond everything. (30) Salutations to Bhava, full of rajas, who creates the world; to Hara, full of tamas, who dissolves it; to Mrida, full of sattva, who brings happiness to people; and to Shiva, beyond the three gunas, in the state of pure light.

Verses 31 and 32: the poet's humility

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||

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||

Meaning of verses 31 to 32: (31) How small is my mind, weak and full of troubles, and how boundless is your eternal glory! Yet devotion has made me bold, and I offer at your feet these flowers of words, O giver of boons. (32) If the dark mountain were the ink, the ocean the inkpot, a branch of the wish-fulfilling tree the pen and the earth the page, and if Sharada, goddess of learning, wrote forever, still she would not reach the end of your virtues, O Lord.

Verses 33 to 35: the author and the greatness of the hymn

Verse 33

असुरसुरमुनीन्द्रैरर्चितस्येन्दुमौलेः
ग्रथितगुणमहिम्नो निर्गुणस्येश्वरस्य ।
सकलगणवरिष्ठः पुष्पदन्ताभिधानः
रुचिरमलघुवृत्तैः स्तोत्रमेतच्चकार ॥ ३३॥

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

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||

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||

Meaning of verses 33 to 35: (33) Pushpadanta, foremost of the Gandharvas, composed this beautiful hymn in long metres for the Lord who wears the moon, worshipped by demons, gods and sages, whose greatness is sung in praise and who is beyond all qualities. (34) One who daily reads this faultless hymn to Shiva with great devotion and a pure heart becomes like Rudra in Shiva's world, and in this world gains abundant wealth, long life, children and fame. (35) There is no god higher than Mahesha, no hymn higher than the Mahimna, no mantra higher than Aghora, and no truth beyond the guru.

Verses 36 to 43: the merits of recitation and closing prayers

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||

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||

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||

Verse 39

आसमाप्तमिदं स्तोत्रं पुण्यं गन्धर्वभाषितम् ।
अनौपम्यं मनोहारि सर्वमीश्वरवर्णनम् ॥ ३९॥

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

Verse 40

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

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

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||

Verse 42

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

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

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||

Meaning of verses 36 to 43: (36) Initiation, charity, austerity, pilgrimage, knowledge and sacrifices are not worth a sixteenth part of reciting the Mahimna hymn. (37) Kusumadashana, king of all the Gandharvas and servant of the moon-crowned God of gods, fallen from his glory by the Lord's anger, composed this divine hymn on his greatness. (38) One who worships the Lord revered by the gods, the one cause of heaven and liberation, and recites this unfailing hymn of Pushpadanta with folded hands and an undistracted mind, goes near Shiva, praised by the Kinnaras. (39) Here this sacred hymn spoken by the Gandharva is complete: incomparable, delightful, a description of the Lord. (40) This worship made of words is offered at the feet of Shri Shankara; may the Lord of gods, Sadashiva, be pleased with me. (41) I do not know your true nature, O Maheshvara, or what you are like; whatever you are, O Mahadeva, to you as you are, salutations again and again. (42) One who recites it once, twice or three times a day is freed from all sins and honoured in Shiva's world. (43) With this hymn that came from the lotus mouth of Shri Pushpadanta, which removes sin and is dear to Hara, learned by heart and recited with a collected mind, Mahesha, Lord of all beings, is deeply pleased.

Colophon

॥ इति श्री पुष्पदन्त विरचितं शिवमहिम्नः
स्तोत्रं समाप्तम् ॥

|| iti śrī puṣpadanta viracitaṃ śivamahimnaḥ
stotraṃ samāptam ||

Meaning: Thus ends the Shiva Mahimna Stotram composed by Shri Pushpadanta.

The legend of Pushpadanta

As the story is commonly told, a king named Chitraratha kept a beautiful garden whose flowers he offered every day to Shiva. Pushpadanta, a Gandharva who could move unseen, was so charmed by the flowers that he began to steal them, and the king could no longer offer them in worship.

Unable to catch the invisible thief, the king spread on the garden path flowers and bilva leaves that had already been offered to Shiva. Not knowing this, Pushpadanta walked over them, and by that disrespect he lost his divine powers. Realising his fault, he composed this hymn, praising Shiva's greatness and asking forgiveness. Shiva was pleased and restored him.

The hymn itself bears the story out: verse 37 says that Kusumadashana (another name of Pushpadanta, both meaning 'flower-toothed'), king of the Gandharvas, composed it after he fell from his glory through the Lord's anger.

What the hymn teaches

Verses	Theme
1 to 3	Shiva's greatness is beyond words, so every praise is imperfect yet purifying
4 to 8	Answering doubters; all paths lead to Shiva as all rivers to the ocean
9 to 13	The pillar of light Brahma and Vishnu could not measure; the devotion of Ravana and Bana
14 to 18	The blue throat, the burning of Kama, the cosmic dance, the Ganga and the burning of Tripura
19 to 24	Vishnu's offering of his eye, Daksha's sacrifice, and Shiva's auspicious 'inauspicious' ways
25 to 30	The light the yogis see; Om; the eight names; salutations to the nearest and farthest
31 to 35	The poet's humility (the famous ink-and-ocean verse) and the greatness of the hymn
36 to 43	Phalashruti and closing prayers, including 'I do not know your true nature'

Two ideas run through it. First, Shiva is beyond every description: the Vedas speak of him only by saying 'not this', and verse 26 ends 'we know of nothing that you are not'. Second, that is no reason to stop praising him. Like a bird that flies as far as its wings allow, the devotee praises as far as his understanding goes, and the praise purifies him. Verse 7, which says all paths lead to Shiva as rivers to the ocean, is among the most quoted verses in Hindu devotional literature; Swami Vivekananda quoted it in his first address at the Parliament of the World's Religions in Chicago in 1893.

For other great Shiva hymns, see the Rudrashtakam, the Shiva Tandava Stotram and the Nirvana Shatakam.

When to recite the Shiva Mahimna Stotram

Mondays: Shiva's day; recite the full hymn, or a few groups of verses, after the morning or evening lamp. See our Monday (Somavar) rituals guide and why Monday matters in Hindu worship.
Pradosham: the twilight hour of the thirteenth lunar day; see the Pradosham guide.
Karthika Somavaram: in India in 2026 the Karthika Mondays are 16, 23 and 30 November and 7 December; see Karthika Somavaram 2026 dates. Monday 7 December is also a Masik Shivaratri.
Maha Shivaratri: many families recite it during the night vigil; see Maha Shivratri 2027.
Daily: verse 42 says it may be recited once, twice or three times a day.

How to recite it at home

Bathe, sit before a Shiva Linga or a picture of Lord Shiva, and light a lamp and incense.
If you wish, offer water or milk over the Linga, a flower and bilva leaves; the Bilvashtakam is often chanted while offering bilva.
Make a short sankalpa in your own words, for example: "Lord Shiva, I offer this hymn of your greatness with love. Please purify my speech and my heart."
Recite the opening invocation, then the verses at a steady pace. The hymn is mostly in the long shikharini metre, so take a breath at each line break.
End with verse 41, 'I do not know your true nature', and sit quietly for a minute.

Learning it step by step

Week 1: verses 1 to 8. Week 2: verses 9 to 18. Week 3: verses 19 to 30. Week 4: verses 31 to 43.
Listen to a clear recording while following the IAST, then read aloud without it.
In the IAST, a line over a vowel (ā, ī, ū) means it is held twice as long; ś and ṣ are 'sh' sounds.
If time is short, many devotees recite verses 1 to 7, 32 and 41 on busy days and the full hymn on Mondays.

Traditional benefits

The closing verses (34 to 43) state the hymn's merits: that Shiva is pleased with one who recites it, that it removes sin, and that the reciter is honoured in Shiva's world. Traditionally, devotees believe that reciting it with devotion:

pleases Shiva, as verse 43 says;
purifies speech and mind, which is the poet's own reason for praising (verse 3);
brings humility, as the poet himself asks forgiveness and admits he cannot know the Lord fully;
deepens devotion and the sense that Shiva is in everything (verses 26 and 29).

These are traditional beliefs about the hymn's spiritual value. No hymn guarantees particular worldly results; the Shiva Mahimna Stotram is best offered as an act of love and surrender.

Tips for NRI families

Start small. Learn verse 7 (all paths lead to Shiva) and verse 32 (the ink and the ocean) first; children enjoy their images.
Use the Monday set. Shiva Mahimna, Lingashtakam, Shiva Panchakshara Stotram and Bilvashtakam together make a full Monday prayer.
Temple programmes. Many Shiva temples abroad recite the Mahimna during Shivaratri and Pradosham abhishekams; check your temple's calendar.
Read the stories. Several verses refer to Puranic stories, such as the pillar of light (see the 12 Jyotirlingas) and the roles of Brahma and Vishnu (see the Trimurti explained).

Frequently asked questions

Who wrote the Shiva Mahimna Stotram?

It is traditionally attributed to Pushpadanta, a Gandharva (celestial musician) and devotee of Shiva. The hymn names him itself: verse 33 says Pushpadanta composed it, and verses 37 and 38 call him Kusumadashana, king of the Gandharvas.

What does 'Mahimna' mean?

Mahimnah means 'of the greatness'. The hymn opens 'mahimnah param te', 'the far shore of your greatness', and its theme is that Shiva's greatness is beyond the reach of any praise, even the Vedas, yet the devotee praises him to purify his own speech.

How many verses does the Shiva Mahimna Stotram have?

The prevalent version, followed here, has 43 verses. Verses 1 to 35 are usually regarded as the core hymn, and the rest are statements of its merit and closing prayers. Other editions, such as one based on the Shiva Rahasya, have a few more verses and different numbers.

How long does it take to recite?

About 15 to 20 minutes for all 43 verses at a steady pace. Beginners can recite a group of verses each day and the full hymn on Mondays or Shivaratri.

When should the Shiva Mahimna Stotram be recited?

On Mondays, Pradosham evenings, Masik Shivaratri, the Mondays of Karthika and Shravan, and above all on Maha Shivaratri. Verse 42 says it may be recited once, twice or three times a day.

What are the benefits of reciting the Shiva Mahimna Stotram?

Its closing verses say that Shiva is pleased with the one who recites it, that it removes sin, and that the reciter is honoured in Shiva's world. Devotees traditionally believe it brings peace, humility and devotion. These are matters of faith, not guaranteed results.

What is the story behind the hymn?

As commonly told, Pushpadanta stole flowers from a king's garden meant for Shiva's worship. The king spread flowers already offered to Shiva on the path; Pushpadanta stepped on them, lost his powers, and composed this hymn asking forgiveness. Shiva was pleased and restored him.

Editor's note (19 October 2026)

This page was published on 19 October 2026. The Sanskrit is the prevalent 43-verse text given in Shiva Mahimna Stotram (with meaning) on sanskritdocuments.org (file shivamahimean.itx, transliterated by Devendraray V. Bhatt and S. V. Ganesan and proofread by S. V. Ganesan), which names the author as Pushpadanta. It was converted from ITRANS to Devanagari and IAST by software; no word has been changed. The companion file on the same site (shivamahi.itx) follows a Shiva Rahasya text with two more verses, some variant readings and different verse numbers; we have not mixed the two. The English meanings are our own, given for groups of verses, the legend is given as commonly told, and the hymn is presented as an act of devotion, with no promise of particular results.