SIVANANDA LAHARI (SLOKAS 51-100)

    

SIVANANDA LAHARI TEXT IN DEVANAGARI SRCIPT WITH ENGLISH TRANSLATION

Sivananda Lahari, eulogizing Lord Shiva, is a beautiful devotional poem by the First Sankaracharya which clearly brings out the devotee and the poet in him.  This composition in different metres and embellished with figures of speech enthrals the devotee as well as the lover of poetry.  It is a pleasure to recite this stotra especially after understanding the meaning.  Given below is the text of this stotra (in Devanagari) followed by a simple translation in English which, of course, is no where near doing justice to the beauty and import of the original  in Sanskrit

   शिवानन्दलहरी ( श्रीशंकराचार्यविरचितम्)

            (SLOKAS  51-100)
भृङ्गीच्छानटनोत्कटः करिमदग्राही स्फुरन्माधवा-
ह्लादो नादयुतो महासितवपुः पञ्चेषुणा चादृतः।
सत्पक्षः सुमनोवनेषु स पुनः साक्षान्मदीये मनो-
राजीवे भ्रमराधिपो विहरतां श्रीशैलवासी विभुः॥।५१॥
May Lord Shiva play in the lotus of my heart, who is consort of Bhramarambika  whose abode is on top of Srisaila,   who is raring to dance for the sake of sage Bhringi,  who has vanquished Gajasura, who was overjoyed by the sight of Madhava,  who is the embodiment of nada (sound), whose complexion is white, who is revered by Kama (who conquers others) and who sides with good people to save them.  
कारुण्यामृतवर्षिणं घनविपद्ग्रीष्मच्छिदाकर्मठं
विद्यासस्यफलोदयाय सुमनः संसेव्यमिच्छाकृतिम्
नृत्यद्भक्तमयूरमद्रिनिलयं चञ्चज्जटामण्डलम्
शंभो वाञ्छति नीलकन्धर सदा त्वां मे मनश्चातकः ॥५२॥
The chataka bird that is my Mind always desires you O Shambhu with dark blue neck! who rains the nectar of compassion, who is active in removing sufferings and misfortunes like the heat of summer, who is propitiated by the devas  for the fruits of the plant of knowledge, who is worshipped by all good people, who can take any form, whose devotee-peacocks dance in joy and who lives in mountains and who has waving matted hair. 

[Here the poet draws a parallel between Lord Siva and the water-bearing cloud  which is also dark, which gives sweet water, which dispels the summer heat, which is welcomed with flowers, which can take any form, which makes the peacock dance, which hovers over mountain top and which spreads like the matted locks of Shiva. The comparison is achieved by using words having more than one meaning and thus can be interpreted to apply equally to Lord Shiva and the cloud ]
अकाशेन शिखी समस्तफणिनां नेत्रा कलापी नता-
नुग्राही प्रणवोपदेशनिनदैः केकीति यो गीयते
श्यामां शैलसमुद्भवां घनरुचिं दृष्ट्वा नटन्तं मुदा
वेदन्तोपवने विहाररसिकं तं नीलकण्ठं भजे  ॥५३॥
I serve and worship Nilakantha (Lord Shiva) whose neck is of dark blue colour, who has the sky as his crest, the thousand eyes of Adisesha as the plume, who blesses those who bow to him by giving them the secret mantra of Pranava, who is sung about as ‘keki’, who dances with joy on seeing Parvati, of the colour of dark clouds,  and who is fond of  playing in the garden of the Upanishads.
[ Nilakantha also refers to peacock.  In this sloka the attributes of Shiva are also applicable to the peacock such as having a crest and plume, dancing on the sight of clouds etc.]
संध्या घर्मदिनात्ययो हरिकराघातप्रभूतानक-
ध्वानो वारिदगर्जितं दिविषदां दृष्टिच्छटा चंचला।
भक्तानां परितोषबाष्पविततिर्वृष्टिर्मयूरी शिवा 
यस्मिन्नुज्ज्वलताण्डवं विजयते तं नीलकण्ठं भजे ॥५४॥
The evening twilight hour is end of the summer season, the deafening sound of the drums beaten by the hands of Vishnu is the thundering of the clouds, the glances from the eyes of the celestials are the flashes of lightning,  the tears of joy of the devotees are the rains and consort of Shiva (Shivaa) is the peahen. I pray to Nilakantha (Shiva, also Peacock) whose splendorous dance excels in this setting.
आद्यायामिततेजसे श्रुतिपदैर्वेद्याय साध्याय ते
विद्यानन्दमयात्मने त्रिजगतः संरक्षणोद्योगिने ।
ध्येयायाखिलयोगिभिः सुरगणैर्गेयाय मायाविने
सम्यक्ताण्डवसंभ्रमाय जटिने सेयं नतिः शंभवे ॥५५॥
My prostrations to Lord Shambhu who is the very first one,  whose splendour is immeasurable,  whom the Vedas seek to know,  who can be attained (by devotion, knowledge, surrender etc), who is the embodiment of knowledge and happiness, who is engaged in protecting the three worlds, who is meditated on by the yogis, whose praises are sung by the celestials,  who is a great mayavi (magician), who is excited about dancing and who has matted locks.
नित्याय त्रिगुणात्मने पुरजिते कात्यायनी श्रेयसे
सत्यायादिकुटुंबिने मुनिमनः प्रत्यक्षचिन्मूर्तये।
मायासृष्टजगत्त्रयाय सकलाम्नायान्तसञ्चारिणे
सायं ताण्डवसंभ्रमाय जटिने सेयं नतिः शंभवे ॥५६॥
My prostrations to Lord Shambhu who is eternal,  who is the essence of the three gunas,  who conquered the three cities, who is the fortune of Katyayani, who is the embodiment of Truth, who is the first householder, who is of the nature of pure consciousness manifest to the minds of yogis, who created the three worlds by his maya, who is eulogised in the Upanishads, who is excited about dancing in the evenings and who has matted locks
नित्यं स्वोदरपूरणाय सकलानुद्दिश्य वित्ताशया
व्यर्थं पर्यटनं करोमि भवतः सेवां न जाने विभो।
मज्जन्मान्तरपुण्यपाकबलतस्त्वं शर्व सर्वान्तर-
स्तिष्ठस्येव हि तेन वा पशुपते ते रक्षणीयोऽस्म्यहम् ॥५७॥
For the sake of filling my stomach I uselessly go around approaching everyone with the desire for money, but do not know serving you and worshipping you. Because of the punya  earned by my good deeds in my previous births, O Sharva! You do abide inside all beings.  At least for this reason I am to be protected by you. 
एको वारिजबांधवः क्षितिनभोव्याप्तं तमोमण्डलं
भित्त्वा लोचनगोचरोऽपि भवति त्वं कोटिसूर्यप्रभः
वेद्यः किं न भवस्यहो घनतरं कीदृग्भवेन्मत्तमः
तत्सर्वं व्यपनीय मे पशुपते साक्षात् प्रसन्नो भव ॥५८॥
The one Sun, a friend of the lotus, dispels the darkness enveloping the whole of the earth and sky and becomes visible to the eye.  But you have the brightness of ten million suns. Why are you not visible to me? How dense must be the darkness enveloping me?  Please remove this darkness and reveal yourself before my eyes. 
हंसः पद्मवनं समिच्छति यथा नीलांबुदं चातकः
कोकः कोकनदप्रियं प्रतिदिनं चन्द्रं चकोरस्तथा
चेतो वाञ्छति मामकं पशुपते चिन्मार्गमृग्यं विभो
गौरीनाथ भवत्पदाब्जयुगलं कैवल्यसौख्यप्रदम् ॥५९॥
O Lord of all beings! Consort of Gauri ! The All-pervading!  Just like the swan longs for the lotus forest, the chataka bird longs for the dark clouds, the chakravaka longs for the Sun, the beloved of the lotus, and the chakora bird longs for the moon,  my heart intensely longs for your lotus feet, sought by following the path of knowledge and leading to the bliss of kaivalya (liberation from the apparent sense of multiplicity and the experience of the state of Absolute Unity of everything)
रोधस्तोयहृतः श्रमेण पथिक: छायां तरोर्वृष्टितो-
भीतः स्वस्थगृहं गृहस्थमतिथिः दीनः प्रभुं धार्मिकम्
दीपं संतमसाकुलश्च शिखिनं शीतावृतस्त्वं तथा
चेतः सर्वभयापहं व्रज सुखं शंभोः पदांभोरुहम् ॥६०॥
Just like the man being carried away by a current longs to reach the bank, a tired traveller longs for the shade of a tree, one afraid of the rain longs for a comfortable home, a guest (in search of food and shelter) longs for a householder,  a poor man longs for a rich man who is  philanthropic, one who is frightened by darkness longs for the light and one exposed to biting cold longs for the (warmth) of fire, O my heart!  hasten to the lotus  feet of Shambhu,  which will dissolve all your fears,  and be happy.
अङ्कोलं निजबीजसन्ततिरयस्कान्तोपलं सूचिका
साध्वी नैजविभुं लता क्षितिरुहं सिन्धुः सरिद्वल्लभम्
प्राप्नोतीह यथा तथा पशुपतेः पादारविन्दद्वयं
चेतोवृत्तिरुपेत्य तिष्ठति सदा सा भक्तिरित्युच्यते ॥६१॥
Just like the seeds of the ankola tree are attracted towards the mother tree, the needle is attracted by the lode stone, the chaste woman reaches for her husband, the creeper clings to the tree and the river flows towards the ocean,  If the mind always tends to go and rest at the feet of Pasupati  then it is called bhakti (devotion)
आनन्दाश्रुभिरातनोति पुलकं नैर्मल्यतः छादनं
वाचा शंखमुखे स्थितैश्च जठरापूर्तिं चरित्रामृतैः।
रुद्राक्षैर्भसितेन देव वपुषो रक्षां भवद्भावना-
पर्यंके विनिवेश्य भक्तिजननी भक्तार्भकं रक्षति ॥६२॥
Mother Bhakti takes care of the devotee child by placing it on the bed of your remembrance,  by bathing it in tears of joy making its hairs stand on end, by clothing it in purity, by filling its stomach with the nectar of your stories and protecting its body by rudraksha and ash. 
मार्गावर्तितपादुका पशुपतेरंगस्यकूर्चायते
गण्डूषांबुनिषेचनं पुररिपोर्दिव्याभिषेकायते
किंचित्भक्षितमांसशेषकवलं नव्योपहारायते
भक्तिः किं न करोत्यहो वनचरो भक्तावतंसायते ॥६३॥
The footwear repeatedly used on the road and worn-out becomes adornment to the Lord,  water carried in the month and spouted becomes divine bathing, the remnants of a partly-eaten piece of meat becomes freshly prepared offering to the Lord and the tribal living in the forest becomes the crest-jewel of devotees of the Lord.  Wonder of wonders ! What is there that devotion to the Lord cannot do?     
[The reference here is to
Kannappa Nayanar a tribal hunter in the
forest who was a great devotee of Lord Shiva. 
The sloka describes his way of worshipping the Lord who happily accepts
his offerings because of his loving devotion. 
There is a story about the intensity of his devotion to the Lord.  It is something like this: Once he saw blood
coming from  the eyes of the deity.  He immediately scooped out his one of his eyes
and put in place on the idol.  Now how
will he manage to put the other eye in place? So Kannappa Nayanar put his toe
on the spot where the other eye was to be placed. He then took out  his other eye 
and put it where his toe had been placed. The Lord revealed himself to
Him moved by his intense devotion.  The
hill where Kannappa Nayanar worshipped is very near the Kalahasti temple.]   

वक्षस्ताडनमन्तकस्य कठिनापस्मारसम्मर्दनं
भूभृत्पर्यटनं नमत्सुरशिरःकोटीरसंघर्षणम् ।
कर्मेदं मृदुलस्य तावकपदद्वन्द्वस्य गौरीपते
मच्चेतोमणिपादुकाविहरणं शंभो सदाङ्गीकुरु ॥६४॥
O Consort of Gauri ! striking on the chest of Yama with your feet, trampling  the adamantine Apasmara, wandering on the mountains, the friction of the crowns of celestials bowing down before you – these are all the actions in which your soft feet are engaged.  Please accept walking always wearing the  gem-studded footwear of my heart (mind)
वक्षस्ताडनशङ्कया विचलितो वैवस्वतो निर्जराः
कोटीरोज्ज्वलरत्नदीपकलिकानीराजनं कुर्वते ।
दृष्ट्वा मुक्तिवधूस्तनोति निभृताश्लेषं भवानीपते
यच्चेतस्तव पादपद्मभजनं तस्येह किं दुर्लभम् ॥६५॥ 
O Consort of Bhavani! What is impossible of attainment for him who worships at your lotus feet? From him Yama keeps away fearing a kick on the chest, the celestials do him nirajana (offering of the camphor light) by the light of diamonds set in their crowns, the bride mukti,  locks him in embrace, as soon as she sees him.  What is impossible for him to attain?
क्रीडार्थं सृजसि प्रपञ्चमखिलं क्रीडामृगास्ते जनाः
यत्कर्माचरितं मया च भवतः प्रीत्यै भवत्येव तत्
शंभो स्वस्य कुतूहलस्य करणं मच्चेष्टितं निश्चितं
तस्मान्मामकरक्षणं पशुपते कर्तव्यमेव त्वया ॥६६॥
O Shambhu ! O Pasupati, you create this world for your sport.  All humans are your play-animals.  Whatever is done by me is sure to make you pleased.  My activities will certainly be interesting to your own devotees also.  Therefore  it is your duty to take care of me and protect me.
बहुविधपरितोषबाष्पपूर-
स्फुटपुलकाङ्कितचारुभोगभूमिम् ।
चिरपदफलकांक्षिसेव्यमानां
परमसदाशिवभावनां प्रपद्ये  ॥६७॥
I take refuge in meditation on Sadashiva,  that yields different types of pleasures which produce tears of joy, provides such happiness as would make one’s hairs stand on end and which is depended upon by those who want to attain the eternal state of mukti or kaivalya (liberation). 
अमितमुदमृतं मुहुर्दुहन्तीं
विमलभवत्पदगोष्ठमावसन्तीम्
सदय पशुपते सुपुण्यपाकां
मम परिपालय भक्तिधेनुमेकां ॥६८॥
O The Merciful Lord of all beings! Please protect the cow of my devotion to you which every time yields milk of sweet happiness, which occupies the cowshed of your feet and which is the result of punya earned by good deeds.  
जडता पशुता कलङ्किता वा
कुटिलचरत्वं च नास्ति मयि देव
अस्ति यदि राजमौले
भवदाभरणस्य नास्मि किं पात्रं ॥६९॥

I do not possess the attributes of being idiotic, animal-like, blemished or having a crooked gait.  Even granting that I have (those undesirable attributes)  am I not eligible to become your ornament? [ Because Shiva wears Ganga on his head who has the attribute of jalata (being watery, jadata = jalata , ‘d’ and ‘l’ being used interchangeably)  He keeps a deer in his hand which has the attribute of pasuta  i.e. being an animal. He keeps the moon on his head which has blemish on it. He wears snakes whose gait is crooked as ornaments

अरहसि रहसि स्वतन्त्रबुद्ध्या
वरिवसितुं सुलभः प्रसन्नमूर्तिः।
अगणितफलदायकः प्रभुर्मे
जगदधिको हृदि राजशेखरोऽस्ति ॥७०॥
My Lord, who is above all kings and who is more than this world, who is the giver of countless fruits (benefits, blessings) and who is firmly seated in my heart, can be easily worshipped and pleased, in private or in public, with a free mind.
आरूढभक्तिगुणकुञ्चित भावचाप-
युक्तैः शिवस्मरणबाणगणैरमोघैः।
निर्जित्य किल्बिषरिपून् विजयी सुधीन्द्रः
सानन्दमावहति सुस्थिरराज्यलक्ष्मीम् ॥७१॥
Meditation on the Lord is the bow, heightened  bhakti  is the string, memories of the Lord are arrows which never miss the target.  Armed with these the the best among men of intelligence vanquishes the sin-enemies and happily captures the stable kingdom (of mukti, liberation)
ध्यानाञ्जनेन समवेक्ष्य तमःप्रदेशं
भित्त्वा महाबलिभिरीश्वरनाममन्त्रैः ।
दिव्याश्रितं भुजगभूषणमुद्वहन्ति
ये पादपद्ममिह ते शिव ते कृतार्थाः ॥७२॥
O Lord Shiva! only those men achieve fulfilment who, using meditation as the  magic collyrium to locate darkness and,  flooding  it with the light of the powerful mantra of the names of the Lord,  mentally lift up (on their heads) your lotus feet,  the refuge of the celestials and adorned with snakes as ornaments.  
भूदारतामुदवहद्यदपेक्षया श्री-
भूदार एव किमतः सुमते लभस्व ।
केदारमाकलितमुक्तिमहौषधीनां
पादारविन्दभजनं परमेश्वरस्य ॥७३॥
O My good Mind! what, in search of which Lord Vishnu, consort of Lakshmi and Bhumi (Goddess Earth), took the form of a boar, other than that ( lotus feet of Shiva) what do you want to get ? Worshipping and serving the lotus feet of Parameshwara, the greatest of the gods, is the field from which grow the powerful herbs for the attainment of mukti, liberation. 
आशापाशक्लेशदुर्वासनादि
भेदोद्युक्तैर्दिव्यगन्धैरमन्दैः
आशाशाटीकस्य पादारविन्दं
चेतः पेटीं वासितां मे तनोतु  ॥७४॥
May the lotus feet of Lord Shiva ( clothed by the eight quarters) engaged in displacing  desire, attachment, suffering and bad conduct in the mind by divine fragrance, make the casket of my heart sweet-smelling.
कल्याणिनं सरसचित्रगतिं सवेगं
सर्वेङ्गितज्ञमनघं ध्रुवलक्षणाढ्यं ।
चेतस्तुरङ्गमधिरुह्य चर स्मरारे
नेतः समस्तजगतां वृषभाधिरूढ ॥७५॥
O Enemy of Cupid! you are the leader of all the worlds and you are riding a bull.  Please ride my mind-horse which is auspicious, has charming wonderful gait,  has speed, responds to all gestures, is without blemishes and has good and auspicious looks. 
भक्तिर्महेशपदपुष्करमावसन्ती
कादंबिनीव कुरुते परितोषवर्षम्
संपूरितो भवति यस्य मनस्तटाक-
स्तज्जन्मसस्यमखिलं  सफलं च नान्यत् ॥७६॥
Devotion to the lotus feet of  Lord Mahesha,  the greatest of the gods, like a cluster of clouds, rains the water of happiness.  He whose mind-lake is filled with this water is fulfilled, he attains the purpose of taking birth in this world. 
    
बुद्धिः स्थिरा भवितुमीश्वरपादपद्म-
सक्ता वधूर्विरहिणीव सदा स्मरन्ती ।
सद्भावनास्मरणदर्शनकीर्तनादि
सम्मोहितेव शिवमन्त्रजपेन विन्ते ॥७७॥
The  young wife separated from her husband always remembers him, recalls their mutual affection, sees his portrait or sees him before her mind’s eye, talks of him and broods about him. In a similar manner, my mind, which is devoted to the lotus feet of Shiva,  in its effort to get fixed,  chants the names of Lord Shiva as if in a trance and is anxious  (to have his vision).   
 
सदुपचारविधिष्वनुबोधितां
सविनयाम् सुहृदं समुपाश्रिताम्
मम समुद्धर बुद्धिमिमां प्रभो
वरगुणेन नवोढवधूमिव ॥७८॥
Instruct me how to serve the great and noble with reverence and with a good heart and lift up my intellect, Oh, my Lord! like the good groom gently teaching his new bride.
नित्यं योगिमनःसरोजदलसञ्चारक्षमस्त्वत्क्रमः
शंभो तेन कथं कठोरयमराड्वक्षः कवाटक्षतिः।
अत्यन्तं मृदुलं तवाङ्घ्रियुगलं हा मे मनश्चिन्तय-
त्येतल्लोचनगोचरं कुरु विभो हस्तेन संवाहये ॥७९॥
O Shambhu ! you are used to move about daily in the mind of yogis, soft as lotus-petal. How could you break the hard doors of the chest of Yama, the God of Death?  My mind is worried about your tender and soft feet (being hurt by this effort of yours).  Please make your lotus feet visible to my eyes so that I can massage them (and relieve their pain)
एष्यतेषजनिं मनोऽस्य कठिनं तस्मिन्नटानीति म-
द्रक्षायै गिरिसीम्नि कोमलपदन्यासः पुराभ्यासितः
नो चेद्दिव्यगृहान्तरेषु सुमनस्तल्पेषु वेद्यादिषु
प्रायस्सत्सु शिलातलेषु नटनं शंभो किमर्थं तव  ॥८०॥
“ This fellow will be born, his mind is hard and I will have to move about in it”, thus thinking, for my protection, you practised walking with your soft and tender feet on the hard mountains. If this were not so,  what was the point of practising walk on hard rock surfaces when there were divine homes, flower beds and well laid-out smooth paths for walking?
कञ्चित्कालमुमामहेश भवतः पादारविन्दार्चनैः
कञ्चिद्ध्यानसमाधिभिश्च नतिभिः कञ्चित्कथाकर्णनैः।
कञ्चित्कञ्चिदवेक्षणैश्च नुतिभिः कञ्चिद्दशामीदृशीं
यः प्राप्नोति मुदा त्वदर्पित्मनाः जीवन् स मुक्तः खलु ॥८१॥
O Mahesha with Uma ! whosoever, with his mind surrendered to you, reaches such a  happy state of mind wherein he spends some time each in worshipping your lotus feet,  in meditating on you and going into samadhi,  in hearing your stories, in seeing your form and singing your praises, is indeed a jivanmukta (one who is liberated while still living)  
बाणत्वं वृष्भत्वमर्धवपुषा भार्यात्वमार्यापते
घोणित्वं सखिता मृदंगवहता चेत्यादि रूपं दधौ ।
त्वत्पादे नयनार्पणं च कृतवान् त्वद्देहभागो हरिः
पूज्यात्पूज्यतरः स एव हि न चेत् को वा तदन्योऽधिकः ॥८२॥ 
O Consort of Arya! Lord Vishnu took several forms for your sake such as your arrow and your bull. As your consort he occupied half your body. He became a boar (and bored through the earth in search of your lotus feet). He became Mohini, your sakhi (friend).  He played the mridanga  while you danced. He, a part of your body,  offered his eye at your feet (when one lotus flower was wanting in your worship). If he is not the greatest among those worthy of being worshipped, who else can be greater than him ?     
जननमृतियुतानां सेवया देवतानां
न भवति सुखलेशः संशयो नास्ति तत्र
अजनिममृतरूपं सांबमीशं भजन्ते
य इह परमसौख्यं ते हि धन्या लभन्ते ॥८३॥
Nothing good or happy can be gained by serving and worshipping gods who are subject to births and deaths. There is no doubt about this.   Those who worship Lord Samba are the lucky ones since they reach the highest state of bliss and peace.
शिव तव परिचर्यासन्निधानाय गौर्या
भव मम गुणधुर्यां बुद्धिकन्यां प्रदास्ये ।
सकलभुवनबन्धो सच्चिदानन्दसिन्धो
सदय हृदयगेहे सर्वदा संवस त्वं ॥८४॥
O Lord Shiva! for your and your consort Gouri’s service I offer my mind-maid who has all good qualities.  O Friend of all the worlds! Ocean of Existence, Consciousness and Bliss ! Show compassion to me and stay for ever in my heart-home. 
जलधिमथनदक्षो नैव पातालभेदी
न च वनमृगयायां नैव लुब्धः प्रवीणः
अशनकुसुमभूषावस्त्रमुख्यां सपर्यां
कथय कथमहं ते कल्पयानीन्दुमौले ॥८५॥
I am not an expert in churning the ocean, I cannot (bore through the earth like a boar) and go to Patala  and I am not a skilled hunter of wild animals. Such being the case how can I offer you worship where food, flowers, ornaments and clothes are important components.
[ Lord shiva drank the poison that emerged when the milky ocean was churned.  Vishnu could not, in the form of a boar, reach the feet of the Lord to offer flowers. The serpents worn by Shiva as ornaments come from Patala. Shiva wears the skin of wild animals like elephant and tiger which can be obtained only by a hunter]
पूजाद्रव्यसमृद्धयो विरचिताः पूजां कथं कुर्महे
पक्षित्वं न च वा किटित्वमपि न प्राप्तं मया दुर्लभम्
जाने मस्तकमंघ्रिपल्लवमुमाजाने न तेऽहं विभो
न ज्ञातं हि पितामहेन हरिणा तत्त्वेन तद्रूपिणा ॥८६॥
Granting that all material required for Puja have been gathered,  how am I  to do the actual Puja?   I have not taken birth as a bird (swan) or as a boar which is very difficult.  O All-pervading Lord! I do not know your head or your feet, tender as leaf buds. Even Brahma (in the form of the swan) could not know (your head) and Vishnu ( in the form of the boar) could not know (your feet).
अशनं गरलं फणी कलापो
वसनं चर्म च वाहनं महोक्षः
मम दास्यसि किं किमस्ति शंभो
तव पादांबुजभक्तिमेव देहि  ॥८७॥
O Shambhu! your food is poison, your adornment is snake, your clothes are skins of animals and you ride a bull.  What will you give me? What is there to give me? Please give me devotion to your lotus feet
यदा कृतांभोनिधिसेतुबन्धनः
करस्थलाधःकृतपर्वताधिपः।
भवानि ते लंघितपद्मसंभव-
स्तदा शिवार्चास्तवभावनक्षमः ॥८८॥
When I have built a bridge across the sea (like Rama), put down the king of mountains by the palm of my hand (like Agastya) or  born out of the lotus from the navel of Vishnu (like Brahma), then I will be able to do your worship with flowers, sing your praises or meditate upon you. 
नतिभिर्नुतिभिस्त्वमीशपूजा-
विधिभिर्ध्यानसमाधिभिर्न तुष्टः
धनुषा मुसलेन चाश्मभिर्वा
वद ते प्रीतिकरं तथा करोमि ॥८९॥
O Lord! If you are not pleased by prostrations, songs of praise or by meditations and samadhi,  please tell me whether I should propitiate you by bow and pestle (like Arjuna who fought with you who were in the guise of a kirata) or by stones (as sakhya who threw stones at you) and I will do as you bid me.
वचसा चरितं वदामि शम्भो-
रहमुद्योगविधासु तेऽप्रसक्तः।
मनसाऽऽकृतिमीश्वरस्य सेवे
शिरसा चैव सदाशिवं नमामि ॥९०॥
O Lord Shambhu, I am not much enamoured of those paths (of reaching you like yoga) involving a lot of effort.  I would sing your praises and stories  by speech. I would mentally offer worship to your form  and I would bow to you with my head.
आद्याविद्या  हृद्गता निर्गतासी-
द्विद्या हृद्या हृद्गता त्वत्प्रसादात्।
सेवे नित्यं श्रीकरं त्वत्पदाब्जम्
भावे मुक्तेर्भाजनं राजमौले ॥९१॥
O Lord ! by your grace the primeval ignorance which had taken root in my heart has been banished and Knowledge (which will lead to liberation) has occupied my heart.  Daily do I worship your lotus feet which brings all that is auspicious and meditate on you who are the repository of mukti (liberation) 
दूरीकृतानि दुरितानि दुरक्षराणि
दौर्भाग्यदुःखदुरहंकृतिदुर्वचांसि ।
सारं त्वदीयचरितं नितरां पिबन्तं
गौरीश मामिह समुद्धर सत्कटाक्षैः ॥९२॥
Sufferings, bad fate, bad luck, sorrow, egotism and abusive language have been cast away from my mind.  O Lord of Gauri, please lift me up, who has been drinking the essence of your stories, by your auspicious glances
              
सोमकलाधरमौलौ
कोमलघनकन्धरे महामहसि ।
स्वामिनि गिरिजानाथे
मामकं हृदयं निरन्तरं रमतां ॥९३॥
Let my heart revel continuously in the consort of  Girija, who is the master of everything,  who wears the crescent moon on his head, whose neck is dark as the black cloud and who has an effulgent form.
सा रसना ते नयने
तावेव करौ स एव कृतकृत्यः।
या ये यौ यो भर्गं
वदतीक्षते सदार्चतः स्मरति ॥९४॥
That which speaks of Shiva is the only tongue, those which see him are the only eyes, those that always worship him are the only hands and the one who always remembers him is the only fulfilled one ( who has achieved the purpose of taking this birth)
अति मृदुलौ मम चरणा-
वतिकठिनं ते मनो भवानीश
इति विचिकित्सां संत्यज
शिव कथमासीद्गिरौ तथा वेश:॥९५॥
“My feet are very soft, your mind is very hard”,  O Consort of Bhavani!  do not entertain such doubts.  If it is true, tell me O Lord! how come you are living in the mountain (full of hard rocks)
धैर्याङ्कुशेन निभृतं
रभसादाकृष्य भक्तिशृङ्खलया
पुरहर चरणालाने
हृदयमदेभं बधान चिद्यन्त्रैः ॥९६॥
O Destroyer of Tripura ! Please control the rutting elephant of my heart by the goad of courage, pull him strongly by the chain of devotion and tie him to the post of your feet by the fetters of knowledge (Consciousness). 
प्रचरत्यभितः प्रगल्भवृत्त्या
मदवानेष मनःकरी गरीयान्।
परिगृह्य नयेन भक्तिरज्ज्वा
परम स्थाणुपदं दृढं नयामुम् ॥९७॥
This big rutted elephant of my mind wanders aggressively everywhere. O Lord ! tactfully catch hold of him and tie him with ropes of bhakti and lead him to a stable state (to the lotus feet of Shiva)
सर्वालंकारयुक्तां सकलपदयुतां साधुवृत्तां सुवर्णां
सद्भिः संस्तूयमानां सरसगुणयुतां लक्षितां लक्षणाढ्याम्
उद्यद्भूषाविशेषामुपगतविनयां  द्योतमानार्थरेखां
कल्याणीं देव गौरीप्रिय मम कविताकन्यकां त्वं गृहाण ॥९८॥
O Beloved of Gauri!  Please accept my poem maid which has good figures of speech, lilting words, good metres and good letters, is praised by good people,  is rich in emotions (rasa), is noted by the learned, bears all marks of a good poem, has all good qualities, is soft and sweet, and is glittering with meaning.
इदं ते युक्तं वा परमशिव कारुण्यजलधे
गतौ तिर्यग्रूपं तवपदशिरोदर्शनधिया
हरिब्रह्माणौ तौ दिवि भुवि चरन्तौ  श्रमयुतौ
कथं शंभो स्वामिन् कथय मम वेद्योऽसि पुरतः ॥९९॥
O Lord Paramashiva!  Brahma and Vishnu, taking the form a bird and an animal,  wandering in the heaven and earth respectively with the idea of seeing your head and your feet,  have become tired (without being able to find your head or the feet).  Is it proper for you O Lord! who are the ocean of Mercy?  O Shambhu ! my Master ! please tell me how will you appear before me?
स्तोत्रेणालमहं प्रवच्मि न मृषा देवा विरिञ्चादयः
स्तुत्यानां गणनाप्रसंगसमये त्वामग्रगण्यं विदुः
माहात्म्याग्रविचारणप्रकरणे धानातुषस्तोमव-
द्धूतास्त्वां विदुरुत्तमोत्तमफलं शंभो भवत्सेवकाः ॥१००॥ 
O Shambhu! Enough of this stotra, I am not telling anything that is untrue.  Brahma and the other gods, in the context of counting those who deserve the most praise (i.e. the greatest of all gods), put you on the top. When your devotees search for the greatest god, the other gods separated like chaff and only you are reckoned as the very best among all. 

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