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㸸 㸺Ÿ
ӡġ ޸͈ť㸟
ٸϙ
㸸 ϜԸ

sauradee vasudhvake
jyotirmayam candrakalvatamsam
bhaktipradnya ktvatram
tam somantham araam-prapadye.(1)


I seek refuge at the feet of Lord Somantha who is seen in this vast earth in the Sqaurra 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.

Somantha temple in Gujarat is one of the twelve abodes of ivaliga 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 (ruprupa). Siva represented in human form with limbs and a crest jewel on his head in the form of moon's digit is called Candraekhara, one of the twentyfive forms (rupa) of iva.

Ê 㸌Ê
Ê 㸙 㸛
Ӹĺ Ŝğ
㸿㸸㸟㸽

raila-ge vividha-prasage
edrge'pi sad vasantam
tam-arjunam mallikaprvam-enam
nammi samsrasamudrasetum.(2)


I offer my obeisance to Lord Mallikrjuna, a bridge to cross over the vast ocean of the cycle of births and deaths, who ever dwells on the peak of raila, a place of many holy associations as well as on the peak of adri.

`Arjuna' is the Sanskrit name for the `marudu' tree which is the sthalavk a in three temples in South India. Mallikrjauna referred to here is in railam in Andhra Pradesh. Madhyrjuna (Tiruviaimarudur, Tajvr district) is in the centre. The liga there is called Mahliga. The third is Purjuna at Ambsamudram in Tirunelveli district. In all these three temples arjuna (marudu) tree is the sthalavka. According to Puric account Nandikvara took the form of riaila mountain and worshipped the Lord.

Ÿ
ϙ ޸ Ӹ
Ÿ
ڸŸڿ 㸺

avantikm vihitvatm
muktipradnyaq ca sajjannm
aklamyo parirakartham
vande mahklam-aham suream(3)

I offer my obeisance to Mahkla, 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.

ŸŸę
㸟 Ӹ
㸙 㸛-
ÈŸ ş

kverik narmadayo oavitre
samgame sajjantraaya
sadaiva mndht-pure vasantam-
okram-amivamekam-e.(4)


I offer my praise to Lord iva, the One (without a second) Okrantha who dwells for ever in the city of Mndht at the holy confluence of Kver and Narmad with a view to rescue (from worldly misery) the good people.

Kver here is a tributary of Narmad different from the Kveri in Tamil Nadu. Mndhtpura is to the north of Bombay. ``iva is the `one' who presides over the Universe''- says the `vetvatara Upaisad - sarvam-etad vivam- adhitihatyeka. V.5. Okra stands for the Nda Brahman. `Om-ityetadakaram idam sarvam' says the Mnkya Upanias (1.1) ``The letter Om is all this.''


 Ÿٸ
㸙 Ӹ㸟
㸺㸺и
Ը 㟸

prvottare pralikbhidhne
sadivam tam girijsametam
sursurrdhita-pdapadmam
rivaidyandham satatam smarmi.(5)


I always recount the name of ri Vaidyantha of Parle (in Maharashtra) in the north-east who is known as Sadiova accompanied by Prvat and whose lotus-like feet are worshipped by gods and demons like.

akara Bhagavatpda in his Svaramlstuti reiterates in the form of a refrain in each of the fifty verses his utter dependence on Smba Sadiva (Sadiva with Amb) and the same Sadiva with Bhavni is invoked here.


㸿 ޸
ٸÊ ٸ
պϙ
ϜԸ

mardasamje naagre ca ramye
vibhitgam vividhaca bhogai
sadbhukti-mukti-pradam-am-ekam
rngantham araam-prapadye.(6)

I seek refuge under r Ngantha who dwells in the beautiful city of marda (Drukvanam) 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.

marda 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 puya and ppa and help its onward spritual progress (sad-bhukti). The doctrine of surrender is easy only to those who efface their ego.


㸸 㸛-
ś

減 ϜԸ

snandam-nandavane vasantam-
nandakankam hatappavndam
vrasi-ntham-anthantham
rvivantham araam-prapadye.(7)

I seek refuge under ri Visvanatha, the Lord of Vras who dwells happily in nandavana (Benares). He, the very source of Bliss, the protector of the destitute, destroys all the sins.


śŹŸ㸟Ӹ

㸙 ٸϹֿ
Èţ ٸ

yo kin-kinik-samaj
nievyamah piitanaica
sadaiva bhmdi-pada-prasoddham
tam akaram-bhaktahitam nammi.(8)

I offer my obeisance to akara, the well wisher of devotees who is well known at all times by the appellations such a Bhms, etc. he is served by goblins when He is surrounded by aktis such as akini and akin.

He is associated with magic rites in which kin and kini are adepts. He is called by various names such as Bhava, Sarva, Ma etc. Punishment and reward given by him are alike actuated by his benignity (hitam), and hence he is truly ajara.

ϜӸ
֢ 㸽
޸ͽ 㸟޸


rtamrapar-jalariyoge
nibaddhya setum nii bilvapatraih
rirmacandrea samarcitam tam
rmevarkhyam satatam nammi.(9)


I offer my salutations to Lord Rmevara at all times. He was worshipped by ri Rmachandra at night with bilva leaves after constructing, the bridge at the confluence of the river Tmrapati and the ocean.


㸿ڸ͜渽Ķ

ÙěӸ
Ӹ ⸈ş

simhdriprve ' pi tae ramantam
godvar-tira-pavitra-dee
yaddarant-ptakajtana
prajyate tryambakam-am-e.(10)

I praise the glory of Tryambaka who exults in the holy spot on the bank of the river Godvar adjoining the slopes of the Simhdri mountain. On seeing Him all the sins are destroyed.

The place is called Gautamtaa 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-pura. I, 38, 19. ``Tryambakamhtmya'' is a part of the Padmapura.

ڟ渽Ķ
㸟ӡ ;
㸺㸺ĮڸԸ
ř㸿

himdri-prve' pi tae ramantam
sampjyamnam satatam munindrai
sursurair-yaka-mahoragdyai
kedrasamjam ivam-am-e.(11)


I offer my praise to iva known as kedrevara who feels delighted on the slopes of Himalayas where he is for ever being worshipped by sages, gods, demons, Yakas, Ngas, and others.

He is easy of access to everyone whether he is a highly evolved soul like `munndra' or sub-human being like `uraga'.


㸟㸛 Ӹף
ڸ㨸ٸ


elpurramya ivlaye' smin-
samullasantam trijagad - vareyam
vande mahodratarasvabhvam
sadivam tam dhiaevarkhyam.(12)


I salute Sadiva called Dhianevara, who is held in high esteem in three worlds and is of a highly exalted nature. He rejoices in the beautiful iva temple at Ellora.

Dhia means jna. He is of essence of jna, 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.


Ê 㸙
ϸ ț㸸

ٸӸ 㸺 ٸ

etni lingni sadaiva marty
prta pahanto' mala-mnasca
te putra-pautraica dhanair-udrai
satkirti-bhaja 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.