Lord Shiva

STORIES OF LORD SHIVA

The common thread of thought in the religious beliefs of the Indian subcontinent upholds a single Reality (as in absolute monoism) and holds in reverence each of the several manifestation of the Ultimate Reality in the forms of Gods. Bhrama, Vishnu and Shiva are revered as the Supreme Trinity of multitude of manifestations of Divinity. It is said that all that is true, all that is good and all that is beautiful is God (Satyam Shivam Sundaram).

Shiva is referred to as 'the good one' or the 'auspicious one'. Shiva - Rudra is considered to be the destroyer of evil and sorrow. Shiva - Shankara is the doer of good. Shiva is 'tri netra' or three eyed, and is 'neela kantha' - blue necked (having consumed poison to save the world from destruction. Shiva - Nataraja is the Divine Cosmic Dancer. Shiva - Ardhanareeswara is both man and woman.

He is both static and dynamic and is both creator and destroyer. He is the oldest and the youngest, he is the eternal youth as well as the infant. He is the source of fertility in all living beings. He has gentle as well as fierce forms. Shiva is the greatest of renouncers as well as the

Lord Shiva

ideal lover. He destroyes evil and protects good. He bestows prosperity on worshipers although he is austere. He is omnipresent and resides in everyone as pure consciousness.

Shiva is inseparable from Shakti - Parvati the daughter of Himavaan - Haimavati. There is no Shiva without Shakti and no Shakti without Shiva, the two are one - or the absolute state of being - consciousness and bliss.

The five mantras that constitute Shiva's body are Sadyojaata, Vaamadeva, Aghora, Tatpurusha and Eesaana. Eesaana is Shiva not visible to the human eye, Sadyojaata is Shiva realized in his basic reality (as in the element earth, in the sense of smell, in the power of procreation and in the mind). The Vishnudharmottara Purana of the 6th century CE assigns a face and an element to each of the above mantras. (Sadyojaata - earth, Vaamadeva - water, Aghora - fire, Tatpurusha - air and Eesaana - space).

The names of the deified faces with their elements are Mahadeva (earth), Bhairava (fire), Nandi(air), Uma (water) and Sadasiva (space). Panchamukha lingams have been seen from the 2nd century onwards. The Trimurthi Sadasiva image of Shiva in the Elephanta Caves near Mumbai is a portrayal in stone, of the five faces of Shiva. The fourth and the fifth heads are not seen in this image here.

The works of sages Vyasa, Vasishta, Patanjali, the poet Kalidasa, the tamil saint poets Nayanmars - Appar, Sundarar, Sambandar, the poet Manikkavachakar, the mystic tamil siddhas, tantric philosophers, the spiritual leader Adi Sankaracharya and others such as Basavanna and Appayya Deekshitar speak of the attributes of Shiva.

Significance of the Shiva Lingam The non antrhropomorphic Lingam form of Shiva is what is held in reverence in temples all over the sub continent. The Lingam is a symbol. It is a symbol of that which is invisible yet omnipresent. It is hence a a visible symbol of the Ultimate Reality which is present in us (and in all objects of creation ).

The Shivalingam denotes the primeval energy of the Creator.It is believed that at the end of all creation, during the great deluge, all of the different aspects of God find a resting place in the Lingam; Bhrama is absorbed into the right, Vishnu to the left and Gayatri into the heart. The

Lord Shiva

Shivalingam is also a representation of the infinite Cosmic Column of fire, whose origins, Vishnu and Bhrama were unable to trace.

Legend has it that Parvati fashioned a Shivalingam with a fistful of sand at Kanchipuram and worshipped Shiva; this lingam is known as the Prithvilingam, denoting the primordial element earth. Shivalingams in several temples are swayambus, or that which appeared on their own, or that which is untouched by a chisel. On the other hand, there are temples where the Shivalingam is carved out of stone and installed. The highly polished Shivalingams of the Pallava period bear several stripes, as in the Kailasanatha temple at Kanchipuram.

The Shivalingam is generally mounted on a circular or quadrangular receptacle called the Avudaiyar. This pedestal is designed so as to drain off the water offered during ablution ceremonies. In temples such as Kanchipuram, abhishekam is offered only to the pedestal and not to the Shivalingam made of sand. The bottom of the pedestal represents Bhrama, the octogonal middle represents Vishnu and the upper circular portion represents Shiva. The upper portion of the Shivalingam may be of various shapes, cylindrical, elliptical, umbrella shaped. Images may also be (rarely) carved on a Shivalingam.

Nandi, the bull is depicted facing the sanctum in all Saivite temples, symbolizing the human soulJeevatma yearning for realizing its oneness with Paramatma, the ultimate reality.

Typically, the processional bronze images of Shiva are those of Somaskanda, Chandrasekhara,Bhikshatana and Nataraja. Although in most Shiva temples, the central shrine enshrining the Shivalingam is of the greatest importance, the Nataraja shrine is of greater importance atChidambaram, the Somaskandar - Tyagarajar shrine is of greater significance at Tiruvarur.

Lingodbhava - Origin of Shiva Linga Worship

Lingodbhavamurthy is an iconic representation of Shiva, installed in the rear devakoshta (niche) of the garbagriha (sanctum) of all Shiva temples. The story of Lingodbhavar is that of the attempts of Vishnu and Bhrama to discover the origins (the beginning Aadi and the end Antha) of Shiva, as stated in three of the puranas - the Kurma Purana, the Vayu Purana and Shiva Purana.

Lord Shiva

Vishnu was engaged in his yoganidhra - the slumber of yoga - at the end of a kalpa, in the waters of the great deluge, when there appeared before him, Bhrama emerging from a great illumination. Bhrama introduced himself to Vishnu as the Creator of the Universe, to which Vishnu replied that he was the architect of the Universe. An argument ensued between both as to their superiority over one another, when there appeared before them - a huge lingam of fire - with tongues of flames blazing out of it.

Curious to trace the origins of this column of fire, Bhrama assumed the form of a swan and flew upwards, while Vishnu assumed the form of a boar, and burrowed down into the earth. Days of search in either direction proved futile, and hence the duo surrendered to this column of fire with prayers. Shiva then appeared out of this column of fiery lingam, with a thousand arms and legs, with the sun, moon and fire as his three eyes, bearing the pinaka bow, wearing the hide of an leephant, bearing the trishul, and addressed Vishnu and Bhrama in a thunderous voice, explaining that the two were born out of him, and that the three were then separated out into three different aspects of divinity.

Lord Shiva

The non-anthropomorphic form Shivalingam is a representation of this infinite cosmic column of fire, whose origins were not tracable by Bhrama or Vishnu. The Shivalingam is the center of reverence and worship in all Saivite temples.

The manifestation of Shiva in this column of fire in front of Bhrama and Vishnu, is carved in stone, as the Lingodbhavamurthy manifestation of Shiva, and is always enshrined in the rear niche of the sanctum enshring a Shivalingam. Since most temples face east, Lingodbhavar faces West.

This legend described above is held at the vast Arunachaleswara temple complex atTiruvannamalai, where the sacred Annamalai hill itself, is considered to be a manifestation of this cosmic column of fire. Tiruvannamalai, is one of the Pancha Bhoota Stalas, representing the primordial element fire.

There is another interesting aspect to this legend. While Bhrama was flying upwards in the guise of a swan, he saw the petals of a ketaki flower drifting down. Tired by the futility of his efforts to reach the top of the mysterious column of fire, Bhrama requested the flower to acquiese to his lie that he had seen the top of the column where the flower had previously resided. Accompanied by his accomplice, Bhrama confronted Vishnu and asserted that he had indeed discovered the origin of the cosmic column. An enraged Shiva appeared out of the fiery column and cursed Bhrama so that he would not be worshipped in temples on earth. This legend relates to the fact that there are hardly any temples dedicated to Bhrama in India. There is a shrine to Bhrama at Uttamar Koyil in Tamilnadu, and Bhrama is also represented in the devakoshtas (niches) in Shiva temples; there are thus no Bhrama temples of any significance in India.

Kaala Samhaaram - The Story of Markandeya

This legend relates to the story of Shiva's protecting Markandeya from the clutches of death.

Mrikandu Munivar worshipped Shiva and sought from him the boon of begetting a son. He was given the choice between a gifted son with a short lived tenure on earth or a dunce with a long life. Mrikandu Munivar chose the former, and was blessed with Markandeya, an exemplary son, destined to die at the age of 16.

Lord Shiva

Markandeya grew up to be a great devotee of Shiva. On the day of his destined death Markandeya continued to worship a Shivalingam. The messengers of Yama, the God of death were unable to take away the lad's life, given his devotion to Shiva and his being engaged in the act of worship then. Yama himself came in person to take his life away and sprung his noose around the young sage's neck. The noose landed around the Shivalingam, and out of it, Shiva emerged in all his fury, and kicked Yama and killed Death itself. He then revived him, under the condition that the devout youth would live for ever.

This legend of Shiva killing death itself, is frozen in metal and held in worship at Tirukkadavur. Tirukkadavur is the shrine where thousands throng to celebrate shashti abda poorthi (60th birthdays), with the belief that the blessings of the deity enshrined would prolong their lives. Tirukkadavur is one of the 8 Veeratta temples celebrating Shiva as the destroyer of evil forces.

The Story of Amrita - the Celestial Nectar

This legend is of great importance both in Saivite and Vaishnavite system of beliefs. The devas and the asuras (gods and demons) united in their efforts to churn the celestial ocean of milk (ksheerasaagaram), in quest of Amrita (the nectar of life and immortality). This mammoth task was carried out with the Mandara Mount as the churning stick and the mythological snake Vasuki as the rope.

Vishnu assumed the Koorma avatara (tortoise) to hold the Mandara mountain in place and to prevent it from sinking into the ocean. Lakshmi the Goddess of wealth emerged from the ocean, and so did the moon god Chandra. Then came the dreaded poision, Kaalakoota. The gods and demons appealed to Shiva to save them from the fumes that emanated from the poison. Without hesitation, Shiva consumed the poison, and retained it in his throat, which turned blue on account of the poison, leading to the name Neelakantha or Vishaapaharana Murthy .

This instance of all of the gods, mortals and demons worshipping Shiva, for the act of saving the Universe from the dreaded poison, is believed to have occured during the pradosha kaala (the time period just before sun set). The pradosha kaala puja in Shiva temples is considered to be very sacred on all occurrences of pradosha days, two days before the new moon and the full

Lord Shiva

moon each month. The pradosha kaala puja at the Kapaleeswarar temple at Mylapore - Chennai attracts thousands of devotees with amazing regularity.

The legend does not end here. Their obstacle out of the way, the devas and asuras continued to churn the ocean in quest of their ultimate goal, and were rewarded with the spectacle of the divine physician Dhanvantari emerging out of the ocean with a pot bearing the celestial nectar. A fierce tussle followed between the gods and the demons over the issue of sharing the nectar of immortality. Vishnu the protector of good intervened, took the form of an enchantress Mohini, appeared on the spot, charmed the asuras, and served all of the nectar to the devas, and thereby protected the universe from the calamity that would have occurred if the asuras had attained immortality.

The legend still does not end here. Two of the asuras, aware of Mohini's trickery took the guise of devas and begot a dose of the nectar from her. Vishnu discovered their act, only when they had consumed half their portion of Amrita, and proceded to destroy them. Protected by the nectar of immortality, the demons took the form of Rahu and Ketu. Rahu with a snakes head and a human body, and Ketu with a human head and a snake's body are regarded as celestial bodies - shadow planets, or the node positions at which eclipses are caused. Rahu is the ascending node while Ketu is the descending node. Popular belief has it that eclipses are caused when Rahu or Ketu swallow the moon or the sun.

Yet another legend has it that the serpent Vasuki consumed the celestial nectar much against the wishes of the sun and the moon, and that it was split into two, and still continued to live in the form of Rahu and Ketu, the so called enemies of the sun and the moon, threatening to eclispse them at the right moment!

Rahu is believed to have worshipped Shiva at Tirunageswaram near Thanjavur-Tamilnadu, and is enshrined there. Ketu is believed to have worshipped Shiva at Perumpallam near Mayiladuturai(Chidambaram - Tamilnadu) and is enshrined there. Sri Kalahasti near Tirupati in Andhra Pradesh, enshrines Shiva who was worshipped by both Rahu and Ketu. Special worship services are carried out in all these temples during eclipses.

Lord Shiva

Mohini avatara sevai is celebrated in many Vaishnavite temples, where Vishnu is decorated as Mohini the enchantress. Vishnu worshipping Shiva in his Koorma avatara is enshrined atTirukkachur, near Chennai.

Kiraataarjuneeyam - Arjuna's encounter with Shiva

This legend relates to the encounter between Arjuna the Pandava prince and Shiva, and is an important event in the epic Mahabharata.

Arjuna the valiant Pandava prince, during the princes' exile in the jungles, went out to the Himalayas to worship Shiva, to win from him the Paasupataastram, the infallible weapon. His penance bore fruit, when Shiva, in the guise of a hunter (Kiraata) donning a bow appeared before him, picked up a quarrel with him over a wild boar, and challenged him to a combat. This manifestation of Shiva is known as KiraataMurthy. In the course of this (mock) fight, the hunter stripped Arjuna of all his weapons (and his ego), and the brave prince continued to fight with his bare hands. Shiva then revealed his true self, and blessed him with the Paasupataastram.

Arjuna's encounter with Shiva is celebrated at Tiruvetkalam near Chidambaram - Tamilnadu.

Kiraata Murthy is also revered at Kumbhakonam (Tamilnadu) , where it is believed that an arrow from Shiva's bow pierced the pot containing the celestial nectar amritam, and spilled it into the Mahamagam tank.

Andakaasura vadam - Slaying of the demon Andaka

This legend relates to the slaying of the blind demon Andaka by Shiva. There are eight such legends narrating Shiva's role as the destroyer of evil.

Shiva's consort Parvati , once playfully covered his three eyes with her hands from behind. Lo and behold, the entire universe was plunged into total darkness. Drops of sweat fell from Shiva's forehead and turned into a frightful demon. This demon was known as Andakaasura - given his state of blindness (Andaka).

Andakasuran performed severe penances towards Bhrama, and sought the boon of immortality. His penances were rewarded the the boon of immortality was rewarded to him, subject to the

Lord Shiva

caveat that he would lose his life, if he would lust after his own mother. Blinded now by power, Andaka, ravaged the universe causing untold suffering to its inhabitants. He then came across Parvati, and not knowing that her playful act had resulted in his being born, lusted after her. A battle between him and Shiva ensued, at the end of which, Shiva impaled him with his trident; at the brink of death, Andakaasuran implored Shiva to let him be reborn as his devotee. Shiva then turned him into a Shiva Gana - Bhringi.

A beautiful bronze image of the Andakaasura Vada Moorthy manifestation of Shiva is enshrined at Tirukkovilur (nearTiruvannamalai - Tamilnadu), in the Veeratteswarar temple. This temple is one of the 8 temples celebrating Shiva as the destroyer of evil forces.

Tripura Samhaaram - Destruction of the three evil citadels

This legend relates to the destruction of the three evil cities Tripura, by Shiva. There are eight such legends narrating Shiva's role as the destroyer of evil.

The demon Taraka had three demon children Taarakaaksha, Kamalaaksha and Vidyunmaali . These demon princes performed severe penances towards Bhrama and won the gift of immense power. The boon that they received, granted them that they would live for a thousand years in three invincible, moving cities or forts (Tripura) and that they would be destroyed only by a cosmic arrow that would merge the three forts into one, and set them to fire. The demons, armed with this boon, wreaked havoc on the universe. At the end of the the stipulated time period, Shiva created a bow and an arrow and a charriot with the various gods and goddesses and components of the universe. With Bhrama as the charioteer, he sped across, and shot a single arrow of fire which destroyed the three cities.

Tripurantaka, is the manifestation of Shiva as the destroyer of the Tripuras. Tripurantaka is enshrined at Tiruvatikai near Chidambaram. The Veeratteswarar temple here is one of the 8 Veerata stalas celebrating Shiva as the destroyer of evil forces. Tripurantaka is also enshrined at Tiruvirkolam (Koovum) near Chennai.

Jalandaraasura Samhaaram - Slaying of the demon Jalandara

Lord Shiva

This legend relates to the slaying of the demon Jalandara by Shiva. There are eight such legends narrating Shiva's role as the destroyer of evil.

Jalandara the demon was born, when Shiva directed his rage, in the form of fire from his third eye, into the ocean (hence the name Jalandaran). Jalandaraasuran grew to be a powerful demon, and dominated the world. He married Brinda, a pious woman. The demon he was, Jalandaraasuran lusted after Shiva's consort Parvati ; this resulted in a battle between him and Shiva. Shiva created a chakra (wheel) in the waters and challenged Jalandaraasuran to lift it. This disk, severed the demon's head.

The slaying of the demon Jalandaraasuran is celebrated and enshrined in the Veeratteswarar temple at Tiruvirkudi (near Thanjavur - Tamilnadu). Tiruvirkudi is one of the 8 Veeratta temples celebrating Shiva the as the destroyer of evil forces.

Jalandaraasuran's widow Brinda is enshrined in a samadhi at Tiruvirkudi. It is believed that she took the form of aTulsi plant. Unlike in other temples, Tulsi is offered to Shiva at Tiruvirkudi.

Shiva later on gave his discus (chakram) to Vishnu. Vishnu bears the Chakram as one of his attributes. The legend of Shiva gifting Vishnu with the cosmic discus is held at Tiruveezhimizhalai near the above mentioned Virkudi and at Tirumalpur near Kanchipuram.

Gajaasura Samhaaram - Slaying of the demon Gajaasuran

This legend relates to the slaying of the demon Gajaasuran by Shiva. There are eight such legends portraying Shiva as the destroyer of evil.

Gajaasuran, a demon who had the form of an elephant (gaja) tormented the universe and terrified the gods and the humans. Continuing unchecked, he proceded to attack Shiva's abode. A terrified Parvati beseeched Shiva to put an end to the attrocity, and Shiva obliged by flaying the skin of the demon and wearing it as a drape around him - and then danced the dance of victory.

A splendid bronze image of Gajasamhaaramurthy is held in worship at Vazhuvoor near Mayiladuturai in Tamilnadu. Vazhuvoor is one of the 8 Veeratta temples celebrating Shiva as the destroyer of evil forces.

Lord Shiva

Daksha Yagna - Story of Daksha's sacrifice and Sati-Shakti

This legend is associated with the destruction of Daksha's sacrifice and the origin of the Shakti Peethas of India. This is one of the eight legends portraying Shiva as the destroyer of evil.

Sati , the consort of Shiva was the daughter of Daksha Prajaapati a descendant of Bhrama.. Sati had married Shiva against the wishes of her father. The vain Daksha performed a great yagna (with the sole aim of insulting Shiva), to which he invited all of the gods and goddesses except his son in law Shiva. Against Shiva's wishes, Sati attended this sacrifice and was insulted by her father. Unable to bear this insult, Sati immolated herself.

Enraged at the insult and the injury, Shiva through Veerabhadra, destroyed Daksha's sacrifice, cut off Daksha's head and replaced it with that of a goat, as he restored him to life. Still crazed with grief, he picked up the remains of Sati's body, and danced the dance of destruction throughout the Universe. The other gods intervened to stop this dance, and the disk of Vishnu cut through the corpse of Sati, whose various parts of the body fell at several spots all through the Indian subcontinent and formed the sites of what are known as Shakti Peethastoday.

An image of Dakshaaari Murthy , the slayer of Daksha is enshrined at Tiruppariyalur near Thanjavur. The Veeratteswarar temple here is one of the 8 Veerata stalas celebrating Shiva as the destroyer of evil forces.

Kumaarasambhava - The birth of Skanda

This legend narrates the story of the destruction of Kaama by Shiva and the birth of Skanda.

Sati , the consort of Shiva immolated herself at the site of the Daksha Yagna, which was later destroyed by Shiva. Sati was reborn as Uma, or Parvati the daughter of the mountain king Himavaan (the Himalayas). Shiva withdrew himself from the universe and engaged himself in yogic meditation in theHimalayas.

In the meanwhile, the demon Surapadma ravaged the earth and tormented its beings. It was realized by the gods that only the son born of Shiva and Parvati could lead the gods to victory overTarakaasuran, Surapadman and their demon companions. They plotted with Kaama, the lord of desire, to shoot a flower arrow at Shiva, as he sat in meditation, so as to make him fall in love

Lord Shiva

with Parvati. When Kaama aimed his arrow at Shiva, he opened his third eye and burned him to ashes instantly. Upon hearing the pleas of Kama's wife Rati , he brought back Kama to life, in flesh and blood for her sake, and in a formless state for others.

His penance disturbed, Shiva fell in love with Parvathi. However, the sparks of the fiery seed of Shiva were unbearable; even the fire God Agni could not bear them; this fire was then transported by the river Ganga into the Sara Vana forest, where Sara Vana Bhava was born. He was raised by the six Kartikadamsels. Parvati combined these six babies into one with six faces, ie. Shanmukha. Shanmukha, orKartikeya the supreme general of the devas, led the army of the devas to victory against the demons. The six sites at which Kartikeya sojourned while leading his armies against Surapadman are Tiruttanikai, Swamimalai, Tiruvavinankudi (Palani), Pazhamudirsolai, Tirupparamkunram and Tiruchendur. All these sites have ancient temples glorified by the tamil poems ofTirumurugaatruppadai of the Sangam period (prior to the 3rd century CE).

Tirukkurukkai, in Tamilnadu near Thanjavur, enshrines Kaamari Murthy , the destroyer of Kaama, in the Veeratteswarar temple which is one of the 8 Veeratta stalas celebrating Shiva as the destroyer of evil.

SOURCE:

http://www.templenet.com

Few Songs In Praise Of Lord Shiva:

Veda Sara Shiva Sthavam Lyrics – Sanskrit Hy m ns on Lord Shiva

Pasunam Pathim Papa Nasam Paresam, Gajendrasya Kruthimvasanam Varenyam, Jada Jutamadhye Sphurad Ganagavarim, Mahadevamekam Smarami Smararim 1 I meditate only on that great God, Who is the lord of all beings, Who is the destroyer of sins,

Lord Shiva

Who is the lord of heaven, Who wears the hide of the king of elephants, And who keeps river ‘Ganga’ in the middle of his hair. Mahesam, Suresam, Surarathinasam, Vibhum, Viswanaham,Vibhuthyanga Bhoosham, Virupaksha Mindwarka Vahnithra Nethram, Sadananda Meede Prabhu Pancha Vakthram. 2 I pray that Lord of lords with faces five, Who is the greatest God, Who is the God of devas, Who is the enemy of Asuras, Who is scholar of philosophy, Who is the lord of the universe, Who anoints himself totally with ash, And who has sun, moon and fire as eyes. Shivaakantha Shambho, Sasangardha Moule, Mahesanasulin Jatajutadharin, Thwameka Jagadvyapako Viswaroopa, Praseeda, Praseeda Prabho Poorna Roopa. 3 Be kind to me. Be kind to me, Oh, Lord, Who has a fully complete mien, Who is the consort of Goddess Uma, Who keeps the moon crescent with himself, Who is the God who carries the great spear, Who has unkempt grown hair, Who is the only one pervading all over, And who has a form which encompasses the universe.

Lord Shiva

Parathmanamadhyam, Jagat Bheejamekam, Nireeham Nirakaramonkara Vandhyam, Yatho Jayathe Palyathe Yena Viswam, Thameesam Bhaje Leeyahe Yatra Viswam. 4 I worship that God, Who is the Paramathma, Who is the seed of the world, Who does not have any desires, Who does not have any shape, Who can be known through ‘Om’, Who creates and looks after the world, And merges it within him. Na Bhoomir Na Chapo Na Vahnir Na Vayur, Ma Cha Akasamasthe Na Thanthra Na Nidhra, Na Greeshmo Na Seetham Na Deso Na Vesho, Na Yasyahimurthitrimurthim Thameede. 5 I pray and praise that God, Who is the trimurthy*, And who is not affected by Earth, water, fire, wind, Ether, thanthra, nidhra, Heat, cold, place of stay and attire. Ajam Sasvatham Karanam Karananam, Shivam Kevalam Bhasakam Bhasakanam, Thureeyam Thama Paramadyantha Heenam, Prapadhye Param Pavanam Dwaitha Heenam. 6 I praise that most holy God,

Lord Shiva

Who does not have any birth, Who is permanent, Who is the cause of all causes, Who is peaceful, Who is the light of all lights, Who is thureeya, the other side of ignorance, Who does not have either end or beginning, And who does not have any divisions. Namasthe Namasthe, Vibho Viswamurthe, Namasthe, Namasthe Thapo Yoga Gamya, Namasthe, Namasthe Chidananda Murthe, Namasthe, Namasthe Sruthi Gnana Gamya. 7 Salutations and salutations, To the store house of knowledge and god of all worlds, Salutations and salutations, To him who should be known by meditation and Yoga, Salutations and salutations, To him who is the ever lasting bliss, Salutations and salutations, To him who should be attained through Vedas.

Bilwa Ashtakam Lyrics - Pray er to Lord Shiva while offering Bilwa Leaf

Tridalam Trigunakaaram Trinethram Cha Triyayusham, Trijanma Papa Samharam Eka Bilwam Shivarpanam 1 I offer one leaf of Bilwa to Lord Shiva, Which has three leaves, Which causes three qualities, Which are like the three eyes of Shiva, Which is like the triad of weapons,

Lord Shiva

And which destroys sins of three births. Trishakhai Bilwapathraischa Hyachidrai Komalai Shubai, Shiva Poojam Karishyami, Eka Bilwam Shivarpanam 2 I offer one leaf of Bilwa to Lord Shiva, Which has three shoots, Which do not have holes, Which are good and pretty, And worship Lord Shiva. Aganda Bilwa Pathrena Poojithe Nandikeshware, Shudhyanthi Sarva Papebhyo, Eka Bilwam Shivarpanam 3 I offer one leaf of Bilwa to Lord Shiva, For if an uncut leaf is offered, To his steed the god Nandi, We get cleaned of all our sins. Salagrama Shilamekaam Vipranam Jatha Cha Arpayeth, Soma Yagna Maha Punyam, Eka Bilwam Shivarpanam 4 I offer one leaf of Bilwa to Lord Shiva, For it is equal to, offering a saligrama to a Brahmin, Or the great blessing got out of performing Soma Yaga, Dandi Koti Sahasrani Vajapeya Sathani Cha, Koti Kanya Maha Danam, Eka Bilwam Shivarpanam 5 I offer one leaf of Bilwa to Lord Shiva, For it is equal to gifting thousand elephants, Or the performing of hundred fire sacrifices,

Lord Shiva

Or giving away billions of girls. Lakshmyasthanutha Uthpannam Mahadevasya Cha Priyam, Bilwa Vruksham Prayachami, Eka Bilwam Shivarpanam 6 I offer one leaf of Bilwa to Lord Shiva, For it is equal to giving a tree of Bilwa, Which was born from the breast of Lakshmi, And which is very dear to the Lord Shiva. Darshanam Bilwa Vrukshasya, Sparsanam Papa Nasanam, Aghora Papa Samharam, Eka Bilwam Shivarpanam 7 I offer one leaf of Bilwa to Lord Shiva, As seeing and touching of a tree of Bilwa, Washes away ones sins and also very great sins. Kasi Kshethra Nivasam Cha Kala Bhairava Darshanam, Prayaga Madhavam Drushtwa, Eka Bilwam Shivarpanam 8 I offer one leaf of Bilwa to Lord Shiva, After living in the city of Kasi, Seeing the Kala Bhairawa, And also visiting the temple Of Madhawa in Allahabad. Moolatho Brahma Roopaya, Madhyatho Vishnu Roopine Agratha Shiva Roopaya, Eka Bilwam Shivarpanam 9 I offer one leaf of Bilwa to Lord Shiva, As Brahma resides at its bottom, Lord Vishnu lives in its middle,

Lord Shiva

And Lord Shiva lives in its tip. Bilwashtakam Idham Punyaam, Padeth Shiva Sannidhou, Sarva Papa Nirmuktha Shiva Loka Maapnuyath 10 Reading this holy octet of Bilwa, In the presence of Lord Shiva, Would save one from all sins, And in the end take him to the world of Shiva.

Dwadasa Jy otirlinga Stotram Lyrics – Pray er to the 12 Jy othir Lingas

Sourashtra Dese Visadhethi Ramye, Jyothirmayam Chandra Kalavathamsam, Bhakthi Pradhanaya Krupavatheernam, Tham Soma Nadham Saranam Prapadhye 1 I seek refuge of the Soma Nadha, Who is in the holy and pretty Sourashtra, Who is dazzling with light, Who wears the crescent of the moon, Who has come there to give, The gift of devotion and mercy. Sri Shaila Sange Vibhudathi Sange, Thulathi Thune Api Mudha Vasantham, Thamarjunam Mallika Poorvamekam, Namami Samsara Samudhra Sethum 2 I salute him who is the bridge to the ocean of life, Who is in the company of all gods, And living in the union of Sri Shaila,

Lord Shiva

Who resides on the peak of Thula, And who is called Mallikarjuna, Avanthikayam Vihithavatharam, Mukthi Pradhanaya Cha Sajjananam, Akalamruthyo Parirakshanatham, Vande Maha Kala Maha Suresam 3 I salute that Maha Kala, Who is the lord of all devas, Who has incarnated in the city of Avanthi, For giving salvation to good people, And to save people from untimely death. Kavaerika Narmadhayo Pavithre, Samagame Sajjana Tharanaya, Sadaiva Mandha Tripure Vasantham, Onkarameesam Shivameka Meede 4 I meditate only on Shiva, With the form of the letter Om, Who lives In the city of Mandhatripura, Which is in the holy confluence Of rivers Cauvery and Narmadha, For helping good people cross , The Ocean of the misery of life. Poorvothare Prajjwalika Nidhane, Sada Vasantham Girija Sametham, Surasuradhitha Pada Padmam, Sri Vaidyanatham Tham Aham Namami 5

Lord Shiva

I salute that Vaidyanatha, Whose lotus feet are worshipped, By all asuras and devas, And who lives in place of eternal shine, In the north east of India, Along with his consort Parvathi. Yaamye Sadange Nagare Adhi Ramye, Vibhooshithangam Vividaischa Bhogai, Sad Bhakthi Mukthi Prada Meesa Mekam, Sri Naganatham Saranam Prapadhye 6 I seek refuge of Lord Naganatha, Who lives in the pretty town Of Sadanga in the southern part, Who is well decorated, Who grants all kinds of pleasures, And who is the only God who grants, Devotion and salvation. Mahadri Parswe Cha Thate Ramantham, Sampoojyamanam Sathatham Muneendrai, Surasurair Yaksha Mahoraghadyai, Kedarameesam Shivameka Meede 7 I meditate on Shiva who is the Lord of Kedara, Who takes pleasure in the valley of the great mountain, Who is always worshipped by great sages, And also devas, asuras, yakshas and nagas. Sahyadri Seershe Vimale Vasantham, Godavari Theera Pavithra Dese,

Lord Shiva

Yad Darsanal Pathakamasu Nasam, Prayathi Tham Traimbaka Meesa Meede 8 I meditate on the lord of Triambaka, Who lives on the peak of western ghats, In the holy shores of river Godavari, And who destroys all sins, Of his devotees who see him. Suthamra Varnee Jala Rasi Yoge, Nibhadhya Sethum Visikhaira Sankyai, Sri Ramachandrna Samarpitham Tham, Ramesamakhyam Niyatham Smarami 9 I meditate with devotion the lord of Rama, Who lives in the confluence of river, Thamravarnee with the sea, Where a bridge has been built. With the help of umpteen arrows, By the Lord Sri Rama Chandra. Yam Dakini Sakinika Samaje, Nishevyamanam Pisithasanaischa, Sadaiva Bheemadhi Pada Prasidham, Tham Shnkaram Bhaktha Hitham Namami 10 I salute that Lord Sankara Who is the darling of his devotees, Who is being worshipped by rakshasas, In the company of Ghosts called Dakini and Sakini, And who is well known as ‚Bheema‛.

Lord Shiva

Sayanda Mananda Vane Vasantham, Mananda Kandam Hatha Papa Vrundam, Varanasi Nadha Manadha Nadham, Sri Viswanadham Saranam Prapadhye 11 I seek the protection of the Lord of universe, Who lives is happily in the forest of joy, Who is the basis of all happiness, Who destroys all accumulated sins, Who is the lord of the city of Varanasi, And who is the lord of all who do not have anybody. Ilapure Ramya Visalake Asmin, Samullasantham Cha Jagad Varenyam, Vande Maha Dhara Thara Swabhavam, Ghusruneswarakhyam Saranam Prapadhye 12 I seek the refuge of Ghusraneswara, Who lives and plays in the pretty city of Ilapura, Who is the greatest among the universe, And who is by his nature extremely kind. Jyothir Maya Dwadasa Linga Kanam, Shivathmanam Prokthamidham Kramena, Sthothram Padithwa Manujo Athi Bhakthyo, Phalam Thadalokye Nijam Bhajescha 13 This prayer which tells about, The twelve resplendent lingas, If read with devotion by men, Would make them be worshiped by others.