Himavat’s Stotra to Śiva
This is the stotra that Himavat, the mountain Śailendra and father of Pārvatī, sang to Bhagavān Śaṅkara (Śiva) at the moment he gave his daughter to Śiva in marriage. It is found in the Brahma Vaivarta Mahā Purāṇa, Śrī Kṛshṇa Janana Khaṇḍa, chapter 44. The stotra comes from the Mādhyandina śākhā of the Sāmaveda. Himavat recited it with folded hands just after the kanyādāna (the gift of the bride). Bhagavān Kṛshṇa tells this event to Rādhādevī as part of the longer account of Pārvatī’s marriage.
The setting
Satī had died. Pārvatī had then been born as the daughter of Himavat and Menā. Her great tapas (austerity) had won the heart of Bhagavān Śiva, and the vivāha (marriage) was arranged. The ṛshi Vasishṭha went between the two sides and brought the formal proposal to Himavat. At first Menā refused. She had once seen Śiva in his ascetic form and thought him unfit. Arundhatī calmed her and explained Śiva’s true glory. Himavat sent invitations to all the devas and made great preparations.
On the wedding day Bhagavān Nārāyaṇa arrived in a ratna-ratha (jewelled chariot) with his pārshadas (attendants) and sat in the place of honour. Brahmā was at his side. The groups of ṛshis, devas and munis took their seats. Then Śaṅkara got down from his jewelled chariot and sat on his jewelled seat. The women of Himavat’s city crowded to see the groom. They were the daughters of ṛshis, devas, nāgas, gandharvas, mountains and kings, with Rambhā and the other apsarās.
What they saw amazed them. By the grace of Nārāyaṇa, Śiva had taken a very beautiful youthful form. His body was the colour of campaka flowers. He had one face and three eyes, and a gentle smile on his lips. He wore jewelled ornaments. He was anointed with sandal, aguru, musk and kuṃkuma, crowned with a jewelled crown and garlanded with mālatī flowers. His eyes were bright with kajal. Women fainted, some broke into song, and some wept with longing. The devas rejoiced. Auspicious music rang out.
Then Pārvatī was brought out of the palace in all her auspicious ornaments. A beautiful sandal-paste mark in the shape of the moon and a sindūra mark adorned her forehead. Necklaces of blue sapphire hung on her chest. Her face was turned only toward the form of Śiva. Himavat gave her to Śiva in kanyādāna with Vedic mantras, together with a rich array of gifts.
After the gift, Himavat joined his palms in añjali and recited this stotra.
The stotra
Himavat’s stotra praises Bhagavān Śaṅkara through these names and qualities.
Sarveśa and Dakshayajña-dhvaṃsaka. Śiva is the Sarveśa, the master of all, and the one who destroyed Daksha’s yajña. He is the one who brings beings across the naraka-sāgara (the ocean of naraka).
Ellārikī Ātmarūpa. He is the very ātmā of all beings. He is not far away. He is close, as the self of every jīva.
Paramānanda-ākāra. His form is paramānanda, supreme bliss. He is not apart from bliss. He is bliss itself.
Nadī-sāgara. He is like the meeting of the sacred river and the ocean. He washes away all pāpa (sin) and feeds all life.
Triguṇātīta and Srishṭyādi-karma-triguṇa-samanvita. He is beyond the three guṇas completely. Yet for creation (srishṭi), keeping (sthiti) and dissolution (laya), he enters the three guṇas and works through them. He is their master (guṇa-prabhu) and their seed (guṇa-bīja). He is the foremost among those of fine guṇas (sadguṇavant-śreshṭha).
Yoga-ādhāra and Yogī-dhyāna-rūpa. He is the very foundation of yoga. He is the form on which yogīs meditate (yogī-dhyāna-rūpa). He knows every method of yoga (yoga-vidhi-jña). He is the cause of the yoga of yogīs (yogīnāṃ yoga-hetu). He is the sovereign of yogīs (Yogīśvara), the seed-form for yogīs (yogī-bīja-bhūta) and the teacher of yogīs (yogī-ācārya).
Pralaya-rūpa. He is the very form of pralaya (the dissolution of the world). He causes and keeps the pralaya and the events that begin it. He is its root and the seed of the new creation that follows pralaya. He moves among all beings and rules them.
Saṃhāra-kāle-mūla. At the time of the great saṃhāra (final ending), he is the root power behind the ending of creation. No one else can hold him back (anyair anirvārya). His divinity is so full that complete ārādhanā is not possible. Yet he is quickly pleased (śīghraṃ santushṭa) by even a little sincere devotion.
Kāla-svarūpa. He is Kāla, time itself, Kāleśvara, the master of time. He gives the fruits of karma when they are ripe and ready.
Maṅgala-svarūpa. His own nature is maṅgala, auspicious. He gives maṅgala to all who take shelter in him. He is the seed of all maṅgalas. He is the āśraya (shelter) of Śiva and Pārvatī. He is himself Maṅgala-bhūta, the auspicious one, and the prāṇa (life-breath) of all living beings.
Śreshṭhānām ādhāra. He is the support of all the śreshṭhas, the foremost, the best and the exalted, in the whole world.
The phalaśruti
Whoever recites this Himavat-kṛta Śiva Stotra with a controlled mind (mano-nigraha) and with devotion receives this: Bhagavān Śaṅkara himself gives whatever vara (boon) the devotee wants. Bhagavān Kṛshṇa declared this to Rādhādevī as satya, truth.
Sources
- Brahma Vaivarta Mahā Purāṇa, Śrī Kṛshṇa Janana Khaṇḍa, Chapter 44