Ó¡¸¸½¹÷¸Ÿ¸Ä¡¸¸¿ Þ¸›ÍˆÅ¥¸¸¨¸÷¸¿ã¸Ÿ¸Ã —
÷¸¿ ã¸¸Ÿ¸›¸¸˜¸¿ ©¸£µ¸ŸœÏœ¸Ô¸½ ——
tam somanátham ùaraïam-prapadye.(1)
I seek refuge at the feet of Lord Somanátha who is seen in this vast earth in the Sqauráúûra country. He is at once in the form of Luminous object as well as One with the crest jewel in the form of a digit of the moon. He has come down (on earth) to instil a sense of devotion in us.
Somanátha temple in Gujarat is one of the twelve abodes of Ùivaliñga of hallowed memory. A `linga' is so called because it `points to' the Supreme Reality. It may also be taken to represent the One wherein this manifest Universe merges (laya) and whence it emerges (gamana) at the time of every creation. `Jyoti' is a form without distinguishing features. Hence it is both form and formless (rupárupa). Siva represented in human form with limbs and a crest jewel on his head in the form of moon's digit is called Candraùekhara, one of the twentyfive forms (rupa) of Ùiva.
©¸½«¸¸¹Íý¼ŒÃŠ¸½¶¹œ¸ ã¸™¸ ¨¸ã¸›÷¸Ÿ¸Ã —
›¸Ÿ¸¸¹Ÿ¸ ã¸¿ã¸¸£ã¸Ÿ¸ºÍã¸½÷¸ºŸ¸Ã ——
ùeúádrèùøñge'pi sadá vasantam
I offer my obeisance to Lord Mallikárjuna, a bridge to cross over the vast ocean of the cycle of births and deaths, who ever dwells on the peak of Ùrèùaila, a place of many holy associations as well as on the peak of Ùaúádri.
`Arjuna' is the Sanskrit name for the `marudu' tree which is the sthalavøkú a in three temples in South India. Mallikárjauna referred to here is in Ùrèùailam in Andhra Pradesh. Madhyárjuna (Tiruviãaimarudur, Taòjávür district) is in the centre. The liñga there is called Maháliñga. The third is Puûárjuna at Ambásamudram in Tirunelveli district. In all these three temples arjuna (marudu) tree is the sthalavøkúa. According to Puráïic account Nandikùvara took the form of Ùriùaila mountain and worshipped the Lord.
Ÿ¸ºþÆ÷¸œÏ™¸›¸¸¡¸ Þ¸ ã¸ÓÓ¸›¸¸›¸¸Ÿ¸Ã —
¨¸›™½ Ÿ¸Ú¸ˆÅ¸¥¸Ÿ¸Ú¿ ã¸º£½©¸Ÿ¸Ã ——
muktipradánáyaq ca sajjanánám
vande mahákálam-aham sureùam(3)
I offer my obeisance to Mahákála, the Lord of gods who has descended on Ujjain with a view to confer liberation to the good people and to protect people from untimely death.
ã¸Ÿ¸¸Š¸Ÿ¸½ ã¸ÓÓ¸›¸÷¸¸£µ¸¸¡¸ —
ã¸™¾¨¸ Ÿ¸¸›š¸¸÷¸»œ¸º£½ ¨¸ã¸›÷¸-
Ÿ¸¸½ŒÃˆÅ¸£Ÿ¸ú©¸¿ ¹©¸¨¸Ÿ¸½ˆÅŸ¸ú´½ ——
káveriká narmadayoç oavitre
sadaiva mándhátø-pure vasantam-
I offer my praise to Lord Ùiva, the One (without a second) Oñkáranátha who dwells for ever in the city of Mándháát at the holy confluence of Káverè and Narmadá with a view to rescue (from worldly misery) the good people.
Káverè here is a tributary of Narmadá different from the Káveri in Tamil Nadu. Mándhátøpura is to the north of Bombay. ``Ùiva is the `one' who presides over the Universe''- says the `Ùvetáùvatara Upaïisad - sarvam-etad viùvam- adhitiúûhatyekaç. V.5. Oñkára stands for the Náda Brahman. `Om-ityetadakúaram idam sarvam' says the Mánãükya Upaniúas (1.1) ``The letter Om is all this.''
ã¸™¸¹©¸¨¸¿ ÷¸¿ ¹Š¸¹£Ó¸¸ã¸Ÿ¸½÷¸Ÿ¸Ã —
ýú¨¸¾Ô¸›¸¸˜¸¿ ã¸÷¸÷¸¿ ãŸ¸£¸¹Ÿ¸ ——
sadáùivam tam girijásametam
ùrivaidyanádham satatam smarámi.(5)
I always recount the name of Ùri Vaidyanátha of Parle (in Maharashtra) in the north-east who is known as Sadáùiova accompanied by Párvatè and whose lotus-like feet are worshipped by gods and demons like.
Ùañkara Bhagavatpáda in his Svarïamálástuti reiterates in the form of a refrain in each of the fifty verses his utter dependence on Sámba Sadáùiva (Sadáùiva with Ambá) and the same Sadáùiva with Bhaváni is invoked here.
‚¸Ÿ¸™Äã¸¿±¸½ ›¸Š¸£½ Þ¸ £Ÿ¡¸½
¹¨¸Ù¸»¹«¸÷¸¸ŒÃŠ¸¿ ¹¨¸¹¨¸š¸¾ä¸ Ù¸¸½Š¸¾À —
ýú›¸¸Š¸›¸¸˜¸¿ ©¸£µ¸ŸœÏœ¸Ô¸½ ——
ámardasamjòe naagre ca ramye
vibhüúitáñgam vividhaèùca bhogaiç
I seek refuge under Ùrè Náganátha who dwells in the beautiful city of Ámarda (Dárukávanam) adorned with a variety of serpents that lend beauty to his limbs. He is the one God that bestows enjoyment through virtuous means and liberation.
Ámarda is to the north Parle. It is now known as Aundh. To the transcendent God who is above fear or joy, serpent as well as the moon are ornaments. He confers bhukti or enjoyment of worldly things only to enable the soul to spend the acquired puïya and pápa and help its onward spritual progress (sad-bhukti). The doctrine of surrender is easy only to those who efface their ego.
Ÿ¸¸›¸›™ˆÅ›™¿ Ú÷¸œ¸¸œ¸¨¸¼›™Ÿ¸Ã —
ýú¹¨¸æ¸›¸¸˜¸¿ ©¸£µ¸¿œÏœ¸Ô¸½ ——
I seek refuge under Ùri Visvanaátha, the Lord of Váráïasè who dwells happily in Ánandavana (Benares). He, the very source of Bliss, the protector of the destitute, destroys all the sins.
¹›¸«¸½¨¡¸Ÿ¸¸µ¸À ¹œ¸¹©¸÷¸¸©¸›¸¾ä¸ —
÷¸¿ ©¸ŒÃˆÅ£¿ Ù¸Æ÷¸¹Ú÷¸¿ ›¸Ÿ¸¸¹Ÿ¸ ——
tam ùañkaram-bhaktahitam namámi.(8)
I offer my obeisance to Ùañkara, the well wisher of devotees who is well known at all times by the appellations such a Bhèms, etc. he is served by goblins when He is surrounded by ùaktis such as Ãakini and Ùakinè.
He is associated with magic rites in which Ãákinè and Ùákini are adepts. He is called by various names such as Bhava, Sarva, Møãa etc. Punishment and reward given by him are alike actuated by his benignity (hitam), and hence he is truly Ùañjara.
¹›¸â¸Ö¢¸ ã¸½÷¸º¿ ¹›¸¹©¸ ¹¨¸¥¨¸œ¸°¸¾À —
ýú£¸Ÿ¸Þ¸›Í½µ¸ ã¸Ÿ¸¹Þ¸Ä÷¸¿ ÷¸¿
£¸Ÿ¸½æ¸£¸‰¡¸¿ ã¸÷¸÷¸¿ ›¸Ÿ¸¸¹Ÿ¸ ——
nibaddhya setum niùi bilvapatraih
ùrirámacandreïa samarcitam tam
rámeùvarákhyam satatam namámi.(9)
I offer my salutations to Lord Rámeùvara at all times. He was worshipped by Ùri Rámachandra at night with bilva leaves after constructing, the bridge at the confluence of the river Támrapatïi and the ocean.
¹ã¸¿Ú¸¹Íœ¸¸æ¸½Ä¶¹œ¸ ÷¸’½ £Ÿ¸›÷¸¿
œÏÓ¸¸¡¸÷¸½ °¡¸Ÿâ¸ˆÅŸ¸ú©¸Ÿ¸ú´½ ——
simhádripárùve ' pi taûe ramantam
I praise the glory of Tryambaka who exults in the holy spot on the bank of the river Godávarè adjoining the slopes of the Simhádri mountain. On seeing Him all the sins are destroyed.
The place is called Gautamètaûa and is on the Nasik Road. Tryambaka refers to the three-eyed God. It is also one of the eleven names of Rudra. It is mentioned as a linga in the Siva-puráïa. I, 38, 19. ``Tryambakamáhátmya'' is a part of the Padmapuráïa.
¹ÚŸ¸¸Íúœ¸¸æ¸½Ä¶¹œ¸ ÷¸’½ £Ÿ¸›÷¸¿
ã¸Ÿœ¸»Ó¡¸Ÿ¸¸›¸¿ ã¸÷¸÷¸¿ Ÿ¸º›¸ú›Í¾À —
ˆ½Å™¸£ã¸¿±¸¿ ¹©¸¨¸Ÿ¸ú©¸Ÿ¸ú´½ ——
himádri-párùve' pi taûe ramantam
sampüjyamánam satatam munindraiç
I offer my praise to Ùiva known as kedáreùvara who feels delighted on the slopes of Himalayas where he is for ever being worshipped by sages, gods, demons, Yakúas, Nágas, and others.
He is easy of access to everyone whether he is a highly evolved soul like `munèndra' or sub-human being like `uraga'.
ã¸Ÿ¸º¥¥¸ã¸›÷¸¿ ¹°¸Ó¸Š¸×£½µ¡¸Ÿ¸Ã —
ã¸™¸¹©¸¨¸¿ ÷¸¿ ¹š¸«¸µ¸½©¨¸£¸‰¡¸Ÿ¸Ã ——
elápurèramya ùiválaye' smin-
samullasantam trijagad - vareïyam
sadáùivam tam dhiúaïeùvarákhyam.(12)
I salute Sadáùiva called Dhiúaneùvara, who is held in high esteem in three worlds and is of a highly exalted nature. He rejoices in the beautiful Ùiva temple at Ellora.
Dhiúaïá means jòána. He is of essence of jòána, the supreme knowledge. The temple is situated near the famous Ellora caves. Being exalted he pardons the infirmities of mortals and extends his grace to all; but the variation in the beneficial for the individuals is to be attributed to the level of spiritual ripeness of each in the same way as the sunlight that is uniformly radiated does not cause the bloom of all flowers.
‡÷¸¸¹›¸ ¹¥¸ŒÃŠ¸¸¹›¸ ã¸™¾¨¸ Ÿ¸÷¡¸¸ÄÀ
œÏ¸÷¸À œ¸È›÷¸¸½¶Ÿ¸¥¸Ÿ¸¸›¸ã¸¸ä¸ —
÷¸½ œ¸º°¸œ¸¸¾°¸¾ä¸ š¸›¸¾²™¸£¾À
ã¸÷ˆÅú¹÷¸ÄÙ¸¸Ó¸À ã¸º¹‰¸›¸¸½ Ù¸¨¸¹›÷¸ ——
etáni lingáni sadaiva martyáç
prátaç paûhanto' mala-mánasáùca
te putra-pautraiùca dhanair-udáraiç
satkirti-bhajaç sukhino bhavanti. (13)
Those mortals, who recite these verses often pertaining to the Lingas at dawn with a mind that is pure, will enjoy happiness and be endowed with children and grandchildren, immense wealth and noble fame.