Sri_Rudram_Commentary.doc

8/17/2019 Sri_Rudram_Commentary.doc

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their own homes across the landscape of the many continents. It is sincerely hoped that this pulication would serve the )oals of )ainin) a fuller appreciation y them of the majesty and eauty of Sri Rudram as a Veda 0h+)am .

+s a Sri Vaish6avan and a Prapannan totally committed to 1aayika $ Vaachika and Maanasa1aimkaryams to Sriman 6aar+ya6an $ I have een moved y the Prapatti made y Sri Rudran

to :is Supreme Master $ Sriman 6ar+ya6an in the Mantra Raaja Padha St,tram and in+hir0udhnya Samhita .Lord Sri Rudra5Sivan is reco)ni*ed and revered as a Parama 0haa)avta $Prapannan and a Sarvajn;an y Paramaik+nti Sri Vaish6avaas includin) Swamy


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Met$ods "or t$e Rec!tat!on o" Sr! Rudram

-here are numer of traditional methods for the recitation of Sri Rudram and for performin) SriRudra :omam. Vedic scholars follow mainly four methods$ which are known as Sri Rudram$ Sri

Rudraikadasini$ Maha Rudram and +thirudram.

Sr! Rudram Met$od;

-his is also known as the 9kaadasarudram. :ere$ one recites the && +nuvaakams of Sri Rudram

and follows that with the recitation of the first +nuvaakam of =hamakam. -he entire Sri Rudramis recited a)ain followed y the Parayanam of the second +nuvaakam of =hamakam. -his

method consists thus of the recitation of Sri Rudram && times and the recitation of each of the &&

+nuvaakams of SrI Rudram and =hamakam once.

Sr! Rudra!kadas!n! Met$od;

-his method re8uires the recitation of Sri Rudram &@& times and the 4aarayanam !recitation" of

=hamakam && times. -his Sri Rudraikadasini is e8uivalent to the performance of && 9kaadasa

Rudrams. Sri Rudraikaadasini is also known as La)hu Rudram. ,ne5tenth of La)hu Rudram

should also e performed as :omam.

Ma$a Rudram Met$od;

-his consists of performin) && La)hu Rudrams and is therefore e8uivalent to &AA& recitations of

Sri Rudram and &@& recitations of =hamakam. ,ne5tenth of Maha Rudram should also e

performed as Sri Rudra :omam.

At$! Rudram Met$od;

-he performance of +thi Rudram re8uires the recitation of Sri Rudram &B$'B& times !&& 3 && 3&& 3 &&" and =hamakam &$AA& times. -his enormous task is achieved in shorter time periods y

the simultaneous recitation of Sri Rudram for &@& times y &@& Pundits and the Parayanam of

=hamakam for && times y the same assemly of scholars. -here are some differences in thenomenclature of Rudram$ Rudraikadasini$ La)hu Rudram$ Maha Rudram and +thi Rudram ased

on the total numer of recitations of Sri Rudram and =hamakam. In one method$ Rudram

consists of one recitation of Sri Rudram followed y =hamakam once. -he recitation of SriRudram for && times and =hamakam once constitutes the performance of RudraikadasiniC La)hu

Rudram consists of an &&5time multiplier of Rudraikadasini and so on.

Sri Rudram praises Lord Siva2s multifaceted attriutes. :is ,mniscience$ :is ,mnipotence$ :is

,mnipresence$ :is enevolence and :is fearsome features are the suject of Sri Rudram. -he

uni8ue place of Sri Rudram in the Vedic tradition is indicated y the )enerally held elief that it

is superior to the sections that constitute the entire Vedas$ vi*.$ 1arma$ pasana and >n;+na1aandams. -he lon)5lastin) enefits of the recitation of Sri Rudram has een elaorated y

sacred reli)ious te3ts such as Maharnavam$ Sootha Samhitha$ Puranas such as 1oorma and

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Lin)a$ Smrithis such as +dhri$ Ya)nyavalkya and Satatapa$ Ithihasam such as Maha 0haratham

et al. Sri Rudra Parayanam is always accompanied y the recitation of =hamakam. -he prayers

enshrined in =hamakam re8uest Lord Siva for various lessin)s after pleasin) :im with arecitation of Sri Rudram. n;+nam from Sriman 6aar+ya6an and serve :im !" -hey can not )rant

Moksham to any one . -his power is strictly reserved y Sriman 6aar+ya6an to :imself !G"0rahma $ Rudhran et al are Sriman 6aar+ya6an2s attriutes ! viS9sha6ams" !(" -heir

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+ch+ryan is Sarw9Swaran $ Sriman 6aar+ya6an (10) At$oug$ sAstrams at some 'aces

!dent!"y Rudran , Sooryan and ot$er Deatas as grantors o" Moks$am , !t !s meant to !nd!cate

t$at t$ey grant t$e JnAnam to seek Moks$am "rom Sr!man *aarAya*an , t$e!r Su'reme

#ord Let us study now the links etween Sriman 6aar+ya6an and Sri Rudhran throu)h the

study of Mantra Raaja Padha st,tram .

Sr! Rudram and Mantrara7a 4ad$a stotram o" #ord S!A on %!s Master Sr! #aks$m!

*aras!m$anD

SrI Vaish6av+s consider Rudran as the )randson of Sriman 6aar+ya6an $ who created chatur5

mukha 0rahman first C -hat 0rahma in turn created Rudra5Sivan as :is son . In the Vaish6ava

Matham ! Visisht+dhvaita


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u)ram veeram Mah+ Vish6um jwalantam sarvat,mukham

6rusimham heesha6am hadram mrutyumrutyum nam+myaham

The commentary on the arious !adhams chosen by Sri Rudran that preceded "is

Sara#Agathi $ill be coered no$ %

&" )ramD:ere Rudra5Sivan $ who :imself is a )reat warrior as saluted y the mantrams of SrI

Rudram $ offers :is hi)h salutations to Lord 6rusimhan as the 4ierce !)ram" and unmatchedwarrior . Lord 6arasimhan is very hot in destroyin) :is enemies . -aittireeya 0ru)huvalli !&/.B"

refers to :is incomparale power to destroy :is enemies this way D # -adh 0rahma6aD parimara

ityup+seeta%. -his mantram asks one to worship :im !SrI 6rusimhan" as the fierce destroyin)4orce ! Parimara" of our enemies.

@"VeeramD :ere$ Sri Rudran reco)ni*es the Veeryam !Valour $ :eroism" of Lord 6arasimhan.

Vish6u Sooktam pays triute to the Veeryam of the Lord as D # Vish6,rnukam Veery+6i prav,cham #.Sri 6rusimha -aapaneeya panishad offers its commentary on this Mah+ Veeran

further D

# Yasm+n svamahimn+ sarv+n l,k+n $ sarv+n d9v+n $ sarv+n +tmanaD $ sarv+6i ht+ni

viramati $ vir+mayati $ ajasram srujati $ visrujayati $ vaasayatiJtasm+d uchyat9 Veeram iti%

!Meanin)"D 4rom :is own loftiness!sva5mahimn+" $ :e provides rest $ creates incessantly $

)rows and asors all worlds $ all d9v+s$ all >eevans and all ht+s. :ence :e is called Veeran.

A"Mah+ Vish6umD 6e3t $ Rudran identifies 6rusimhan as Mah+ Vish6u $ who pervades and

e3ists in all vastus $ oth inside and outside ! Sarva Vy+pi". -aittareeya panishad refers to the

Vish6u Vy+pti asD#tat srushtvaa tadh9v+nupr+viSat $ tadhanupraviSya saccha tyacch+havat #-he mantram states that after anuprav9Sam !enterin) inside" $ :e remains as what is e3plicitlyseen and as what is not e3plicitly seen ! vyakatam and avyaktam". -herefore $ :e is saluted as

Mah+ Vish6u y Sri Rudra5Sivan.

B">walantamD Lord 6arasimhan is self5luminous ! svayam jy,thi". :e is the li)ht of li)hts ! Sa

y9va >y,thish+m >y,thiD" . Kith :is radiance $ all other lustrous odies shine !sarv+6i

ht+ni sva t9jas+ jwalati $ jw+layati ".

?"sarvat,mukham D Sv9tasvatara panishad !A.A" refers to :is sarvath,mukhatvam this way D

:e has the eyes every where $ mouth every where and hands every where. :e has no indhriyams

ut :e )oes every whereC :e has no eyes ut :e sees every thin)C :e has no ears ut :e hearsevery thin) and :e is every thin). :ence Sri Rudran salutes :im!Sri 6rusimhan" as

Sarvath,mukhan.

'"6rusimhamD+mon) the animals $ the lion is the most powerful and superior one. 7it+ch+ryan

refers to it D # Mru)+6+m cha Mru)h9ndhraD #.=ominin) that form with that of a man $ the

Lord took :is avat+ram as 6arasimhan in deference to the oons )iven y 0rahma devan to

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:ira6yakasipu. :is e3traordinary form was fri)htenin) to +sur+s ut :is devotees take joy in

seein) :im and worshippin) :im . Sri Rudran refers to this adhhuta form of 6rusimhan here.

"0heesha6amD 4or fear of :im $ the wind lows $ the Sun shines . -hey follow :is orders with

fear and respect.-he =hild haktan $ Prahl+dhan did not display any fear after :ira6ya

samh+ram $ while the assemled d9v+s and even Mah+ Lakshmi were afraid to approach )ra 6arasimhan . :e is 0heesha6am to the enemies of :is 0haa)avat+s $ while ein) a sulahan to

:is devotees .

G"0hadramD :e is Sarvath,hadran $ auspicious in every way . :e is Raamahadran$

Ramaahadran and Maal,lan. :e is auspicious and lesses one and all with auspiciousness

! 0hadhr, htvaa 0hadram dadh+ti".:is attriute as a Man)aLa Moorthy is saluted y Sri

Rudra5Sivan here.

("MrutyumrutyumD :e is the ,ne $ who has the power to remove mruthyu !death" and

apamruthyu ! untimely death" of :is hakt+s ! mruthyum apamruthyum cha Maarayati" . :e is

the Mruthyu for the enemies of :is hakt+s.

&/" 6am+miD namaD sa0dham refers to Sara6+)athi in all aspects . Lord Rudra5Sivan performsSara6+)athi at the sacred feet of Sri 6rusimhan with the namaD sa0dham . #namaD # has three

kinds of meanin)s as )iven y +hirudhnya Sivan :imself D !a" s-hlam !"sookshmam and !c"

Param . Sthlam meanin) is ased on Vy+karana s+stram and refers to the jeevan prostratin)

efore the Lord and performin) Prapatti . -he sookshma meanin) is derived from niruktam andrefers to the jeevan and anythin) related to it ! Maam cha madheeyam cha" are not its property

!na mama" ut that of the Lord. -he Param meanin) is ased on akshara 6i)a6


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Sr! Rudram

Sri Rudram has && chapters ! Anuakams" in all. In the first +nuvakam$ the an)ry Rudra is

re8uested y the Vedam to shed :is an)er and asks for :is lessin). 4rom the second to the

ninth +nuvakams$ Sri Rudra is praised and salutations are rendered to :im. In the tenth and theeleventh +nuvakams$ an appeal is made to oth Sri Rudra and his retinue ! Rudra =anams" for

their lessin)s and protection.

&$e F!rst Anuakam

&$e F!rst Mant$ram

Sri Rudra has oth fri)htenin) and tran8uil features. -he tran8uil feature is referred to as

ag$oram$ and the fri)htenin) feature$ known as g$oram $ith its fierce and intimidatin)

weapons. :e only )ets an)ry at us when we trespass the prescried codes of ehavior outlined inthe Vedas and Saasthraas. Khen we do thin)s that are not enjoined y the Sruthis or Smr ithis$

:e )ets an)ry at us and punishes us to )et us ack to the ri)hteous ways. :is fierce aspect is

meditated on in connection with the first manthram of Sri Rudram$ which is as followsD

*amast< Rudra Manyaa Ut8ta !s$a< nama$

*amast< astu d$anan< /aa$ub$yamuta t< *ama$ (1)

!meanin)"

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hE Rudra ,hE RudraE

tE ManyavE namah My oeisance to Your an)er.

tE ishavE namah My oeisance to Your arrow.

TE dhanvanE namah astu Let my pra6+mams e for Your ow.

atha tE Baahubhyaam namah 4urther$ let me pay my respects to oth of Your handswhich carry the mi)hty ow and arrows.

-his mantram like all other Sri Rudra Mantrams has its own R!s$! $ meter !c$andas" and pertinent 7odhead !deataa". -he R!s$! $ :$andas and deataa for the first mantram are +tr9ya$

anushtup and Sri Rudran$ respectively.

-he r ?s$t< D$anus$! Jwaant$eem d


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tE Yaa hanuh Sivam Babhoova tayaa Nah Mr daya- Let us e comforted y the very same ow

in Your hands that looks auspicious.

tava Yaa Saravyaa Sivaa Nayaa Nah Mr daya- 0y the auspicious arrow ca)e that You wear$ let us

)et the enefits of prosperity and peace of mind.

:ere$ the devotee looks at the an)ry Rudran$ who is ready to shoot the arrow from :is ow. :e

therefore prays to Lord Paramasivan to convert these terrifyin) weapons into tran8uil jewelrytype of adornments and to remove the fear from his mind. :e prays to Lord Rudra to transform

:is intimidatin) weapons into symols of peace and decoration and therey allay the an3ieties of

the devotee. -he n;+nam is at the heart

of the messa)e contained in the mantram .%"

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:ere$ the auspicious ody of the Lord is descried as S!aa Ag$oraa and A'aa'akaaS!n! . Sri

Rudras ody and lims without weapons is very tran8uili*in) ! Ag$oraa" and nonintimidatin).It is also capale of )ivin) auspiciousness ! S!aa" on this earthC in addition$ that auspicious ody$

when seen y the devotees$ assures them of places in Siva Lokam. -he conferral of that lessin)

known as # mukt$! in Siva l,kam # arises from that liss5)ivin) si)ht of the Lord2s ody. -heauspicious oon5)ivin) Sri Rudran is addressed as 7iriSantaa y the Vedam.

-he word 7iriSantaa has een interpreted in a numer of ways. ,ne interpretation is that theresident of 7iri named 1ailasa conferrin) :is lessin)s on all livin) thin)s and )ivin) them

happiness and comfort. # >a!aas< =!rau *!t$yaa!rb$Ut$8 ya$ 4raa*!b$ya$ Sam tan8t! sa

=!r!Santa$$% is the interpretation of one of the 0hashyakaaras. -he second interpretation is$

#=!rau (-ede) t!s$tannart$aru'e*a Sam tanot! .% :ere$ Rudran is reco)ni*ed as the inner meanin) of the Vedas and therey conferrin) :is lessin)s on :is devotees. 7iri is another

name for the Vedas. -he third interpretation of the naamam$ 7iriSantaa$ for Sri Rudran is as the

one who is the conferrer of helpin)s$ when meditated as the heart of Pranavam. # 4rana


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hE +irisantha - ,hE the inner meanin) of the Vedas ,

hE +irithra- ,hE Lord residin) in 1ailasam$

urusham a'at maa hims""h- Please do not hurt me and my friendsE Please do not destroy our

earthly wealth$ eitherE

Yaam ishum astavE hastE Bhibharshithaam Ishum Sivaam .uru- Please make auspicious that

arrow which you wear in Your hand to shoot at the sinners.

Protection from disasters ! An!s$ta 4ar!$aram" arisin) from the an)er of Lord Rudran is prayed

for throu)h this mantram.

&$e F!"t$ Mant$ram

-he fifth mantram of the +nuvakam prays for freedom from disasters and reali*ation of desired

comforts on this earth. -he mantram is as followsD

S!


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&$e S!Ct$ Mantram

-he si3th mantram is a profound one$ which is said to remove ills from evil forces$ poison and

fever. :ence it has een called as a #shield% ! >aac$am" y 0odhayana Maharishi. -he Rishi

for the mantram is 1a6varC the chandas is +nushtupC and the


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!meanin)"

Th" ausiious Rudra d"srib"d in r"vious mantraas a"arin' as /dithyaa is o"ry r"d in

hu" at da#n a &itt&" &at"r, as th" da#n ro'r"ss"s, $" ta"s a vio&"tish r"d hu" a %"# minut"s

&at"r, $" assum"s a 'o&d"n-y"&&o#ish oran'" o&or r"s"mb&in' that o% 'o&d-o"r a&&oy* In a&& th"s" %orms, $" a"ars b"%or" us "v"ry mornin' as th" most ausiious r"s"n"* $" r"ah"s

out to "v"ry orn"r o% th" "arth and dir"tion as thousands o% /dityaas throu'h th" sr"adin' o%

$is rays*

-he mantram salutes all those thousands of Rudras and asks -hem to hold ack -heir an)er and

protect the people who recite the Sri Rudram.

-he words of the seventh mantram containin) these thou)hts is as follows in +nvaya 1ramamD

+!maam Am!t$a$ D!ks$usr!t$aa$ Sa$asrasa$

+e c$a Rudraa$ +es$aam %eda$ Aa eema$e

In the seventh mantram$ a pacific overture is made to Sri Rudra to calm :im down from :isan)ry state caused y :is disapproval of the conduct of human ein)s$ which are prohiited y

the Ved+s and the s+str+s.

&$e

In the ei)hth mantram$ :e is approached for the conferral of oons. :e is praised as the one who

is inside the disc of the Sun and as the lustre that is seen y the learned as well as the simple people every day. -his mantram relatin) also to the +ditya Roopam of Sri Rudran is as followsD

Asau y8aasar'at! neeagreeo !o$!ta$

uta!nam =o'aa AdruSannadrusaannuda$aarya$

Uta!nam !swaa b$oot$an! sa dras$to mr ? Dayaat$! na$ ()

In the first line of this mantram$ Sri Rudra2s odily features and lustre are referred to. -he

luish5lack of :is neck !neeagreea$" arisin) from the drinkin) of the poison durin) the

churnin) of the milky ocean is first mentioned. 6e3t$ :is coppery red color as the risin) Sun in

the mornin) is alluded to y the term$ !8$!ta$. :e is reco)ni*ed as travelin) in the sky withthe characteristic luish5lack hued neck and coppery red5colored ody as +dityaa.

Khile :e is travelin) across the sky$ :e is seen y the illiterate cowherds ! go'aa$" and innocentwater5earin) women. #=o'aa$ Uta!nam (Ad!tya ru'am) AdrusaanG Uda$aarya; (A'!) A!nam AdrusaanG A!nam (Ad!tya saru'am Rudram) -!swaab$oot$aan! A'! Adrusaan%, says the

mantram. 9ven the cows and the sheep in the pasture see :im course throu)h the sky in theform of +dityaa$ accordin) to the mantram. May this auspicious form of Sri Rudra seen y one

and all confer on us :is lessin)s and keep us happy$ is the prayer ! sa drus$ta$ na$ mr ?dayaat! "

housed in this ei)hth mantram. Aa/aaa =o'aam is a term that is normally used in literature to

descrie the simple and illiterate people and those who do not pretend to e scholars. -he

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universal reco)nition of the aspect of Sri Rudran as the Sun 7od or the force ehind it is alluded

to here.

-he seventh and ei)hth manthras are considered as one mantra from the point of the


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7yot$! " is only matched y the coolness of Paarvathi


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0ha)awaan with thousands of arrow ca)esE Please cast aside your weaponsE Please take the

auspicious anu)raha form and have your kind thou)hts shower on usE"

In the twelfth mantram$ once a)ain the prayer is to escape from the fierce weapons of Sri

Rudran. -he mantram prays for the ow ! 4!naakam" of the Lord to e devoid of its cordC the

arrow ca)e to e devoid of arrows and the knife to e missin) from the knife case.

&$e &$!rteent$, Fourteent$ and F!"teent$ Mantrams

-he ne3t triad of the mantras !&Ath$ &Bth and &?th" formin) a unitary )roup follows a

complementary thou)ht to that of the previous triad of mantras. In the precedin) triad$ an appeal

was made for removal of Lord2s weapons !u'a sam$aaram". In the current triad$ those weapons

are invoked to protect the devotees throu)h their power. -he ni)rahaa power of the knife$ owand arrows are invoked to destroy the dan)ers that the devotees face in their lives. In this triad of

mantrams that form the conclusion of the first +nuvakam of Sri Rudram$ one meets alternately

supplications and salutations focusin) on the fearsome weapons and the powerful hands that hold

these weapons for destruction of the enemies and for the protection of the devotees. -he threemantrams housin) such thou)hts are as followsD

+aa t< $et$!r meedus$tama $ast< bab$ooa t< d$anu$

tayaasmaan !swatastamayaks$amyaa 'ar!/b$u7a (1@)

namast< astAyud$AyAnAtatAya d$rus$*a


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4ranamadamara sang$a mau! maaa

>usuma Ra7oaruna 4aada 4adma +ugmam

Anaaratam anusmared$ b$aaaanyaa

Sa$a 7agataam '!t$aram '!naaka'aa*!m

-he slokam visuali*es the holy feet of the Lord$ which is reddened y the pollens of flowers

from )arlands adornin) the heads of


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-his chapter has &A mantrams. -he


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In the second +nuvakam$ Sri Rudram praises the many auspicious properties of Lord

Paramasivan. +ll of the mantrams are known as ayat, 6amaskaara Mantrams since they

have namaskara6ams on oth sides of the mantram.

&$e F!rst Mant$ram

-he first mantram of this +nuvakam is as followsD

namst< astu /$agaan0!S


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&$e Second Mantram

-he second mantram pays further oeisance to Sri Rudran in the form of a tree$ whose leavesrepresent various Rudraas with the different mi3es of saatvika$ raajasa and taamasa 7unas. -his

mantram also reco)ni*es Lord Sri Rudran as the leader of the two5footed and the four5footed.

-he mantram is as followsD

*amo -r ?ks$eb$y8 %ar!keSeb$ya; 4asUnaam 4atay< *ama$ ()

>ust as the hair is on the top of the head$ leaves are on the top of the tree. :ence the Vedic

passa)e here relates to the r ?ks$am !tree" and the keSam !hair". +ll the panishads and the

7eetha also compare the samsaram to a tree. -heir source of comparison is from Vedam$ which

is the root of all panishads and the 7eetha.

-he connection etween Veda Purusha !Sri Rudran" as a tree and its leavesJwhich are


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*amo /$abusaaya !yaad$!ne0annaanaam 'at$aye nama$ ()

Sri Rudran2s vahanam is referred to here$ and :e is saluted as the one who is seated on the ull

!0haluSaaya nama$" revered as 6andikeswara.

:e is also saluted as Annaanaam 4at! $ i.e.$ Lord of all the foods that are eaten y the livin)

ein)s. +t the same time$ :e is reco)ni*ed as the one who hurts those with unacceptale

ehavior ! Dus$taas" with the very same food for which :e is the Lord. +s the Lord of 4ood$ :enourishes the odies of those with Sadaachaara and hurts those with n;+ana 4us$t! !7ift of s$et$ra 4us$t! !7ift or lessin) of happy H healthy home"

!?" D$ana D$anya 4us$t! !0lessin)s of wealth and )rains"

!'" 4ra7aa 4us$t! !0lessin)s of children and family"

!" 4asu 4us$t! !0lessin)s of herds of cow"

!G" =raama 4us$t! !0lessin)s of disturance5free peaceful community for residence"

!(" D$arma 4us$t! !0lessin)s of a community steeped in Veda +acharams and

ri)hteousness"

!&/" a6!maat! 4us$t! !-he )ift of mysterious powers involvin) the con8uest of space and

time$ et al"

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-his mantra also hints that the Lord controllin) food supply and nourishment is :imself very fit

and healthy as indicated y the namaskara6am $ *amo %ar!kesaaya nama$. -hrou)h this

salutation$ :e is reco)ni*ed as an eternal youth typified y :is )ray5free$ lack tresses. 0y thisnamaskara6am$ triute is paid to :is odily eauty and youth. -he ne3t namaskara6am of this

mantram reco)ni*es :im as one who is supremely austere in conduct of special practices. :e is

referred to in this conte3t as U'aeet$! $ and the namaskaaram is U'aeet$!ne nama$. :e issaluted as a 0rahmin with yagno'aeet$am for practicin) rituals sanctioned y Vedas.

&$e S!Ct$ Mant$ram

-he si3th manthram celerates :is lordship over the universe and :is role as the instrument of

destruction of the tree of samsara$ the never5endin) cycles of irths and deaths. -he mantram is

as followsD

*amo b$aasya $


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-he ninth mantram reco)ni*es :im as the Lord of all the -rees in this universe and descries that

:is color is $ red while :e plays the role of the Lord of all -rees. -his mantram also pays

oeisance to Lord Rudran as the lofty Lord who is protectin) everyone and everythin) yspreadin) :imself everywhere. -his mantram throu)h the prayer$ *amo Sta'ataye nama$$

reco)ni*es that :e is !sat8mr ?taa$$ i.e. spread out in all the nooks and corners of :is

universe. -he full mantram is as followsD

*amo Ro$!taaya st$a'ataye r ?ks$aa*aam 'atay< nama$ (9)

&$e &ent$ Mant$ram

In the tenth manthram$ Sri Rudran is descried as the ori)inator of the seven crores of mantrams

that constitute the Mantra Saastraam. :e is also reco)ni*ed as the Swami of the secretpanishads and -antrams. :is awareness of all the activities at all corners of the universe is paid

triute to$ and :e is compared to a master merchant who has all the commercial intelli)ence to

carry on his successful usiness. :is lordship over mountains$ rivers$ forests and ushes is also

e3plained throu)h the passa)e *amo >aks$aa*aam 4atay< nama$. -he full mantram is asfollowsD

*amo mantr!*< aa*!7aaya kaks$aa*aam 'atay< nama$ (12)

:is Mahaa mantra Swaroopam and :is pervasiveness in all manthras are referred to in thesalutation *amo Mantr!*< *ama$. -he namaskaaram$ *amo -aan!7aaya nama$$ refers to :is

awareness of all human activities everywhere$ just as a successful merchant dealin) in

commodities will know aout the detailed intelli)ence on the product movement and

merchandisin) of those commodities. Lord Rudra2s sarvajn;atvam is implied here.

&$e


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enemies$ althou)h the arrows nominally came from +rjunaa2s ow. :e is the force ehind any

death or destruction. -he mantram connected with samhara activities is as followsD

*ama ucc$a!r gos$aayaakrandayat< 'ateenaam 'ataye nama$ (1)

Khen Sri Rudran confronts the +suraas and other enemies of :is$ :e lets out a powerful screamand the mantram reco)ni*es that terrifyin) sound and salutes$ *amo Ucc$a!r =os$aaya *ama$.

Sri Rudran lets out the scream and throws himself into the fi)ht and destroys :is enemies

without fail. -hat skill in war is reco)ni*ed throu)h the namaskaaram$ # *amo ucc$a!r

gos$aaya aakrant$ayate 'ataye nama$.% In the missin) word of this mantram$ ! 'at$eenaam"$

:is role as the commander5in5chief of the foot soldiers of the army is alluded to y the

salutation$ *amo 'ateenaam 'atay< nama$. -his mantram reminds us that :e is the force

ehind the foot soldiers and that :e already has destroyed :is enemies throu)h :is loud scream$and the foot soldiers symolically finish the destruction.

&$e &$!rteent$ Mant$ram

In the final mantram$ :is auspicious protective 8ualities are descried. :is compassion for the

innocent and :is concern for the welfare of :is devotees are dramatically descried y thechoice salutations$ *ama$ >r ?tsnaeet$aaya nama$ and *ama$ Sataanaam 4atay< nama$.

:is affection for :is devotees causes :im to run after them$ whenever they )et into any

difficulties. -his namaskaaram$ which is a movin) one$ takes the form of *ama$ D$aaat$e

*ama$. Like a cow runs after her calf$ Lord Rudran is known to follow :is devotees to make

sure that :e will e close y to protect them as they en)a)e in their daily activities. -he te3t of

this manthram is as followsD

*ama$ >r ?tsnaeet$aaya d$aaat$e sataanaam 'atay< nama$ (1@)

0y the term$ >r ?t$snaeet$aaya nama$$ the mantram reminds us aout :is all5pervasive natureC:is indwellin) in all livin) ein)s and thin)s and as resider in every nook and corner of :is

universe is alluded to y the namaskaaram$ *ama$ >r ?t$snaeet$aaya. :is role as the

yajamanaa of all the innocent sadhus of the universe is descried y another salutationD *ama$

sataanaam 'atay< nama$.

+s mentioned earlier$ all of the thirteen manthrams of the second +nuvakam have the same


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&$e &$!rd Anuakam

-his +nuvakam has & +vaanthara Yajur Mantrams. -he recitation of this anuvakam for ?$///times after Praajapatya 1richra anushtaanam is known to remove the prevalent infectious

diseases in the nation and the destruction of all sins caused y lust and )reed as well as thedestruction of one2s enemies. -he first ei)ht mantras develop the theme that Sri Rudran is noneother than Sarveswaran$ who is the indweller of all the human ein)s independent of their

intellectual status or professional callin). -hese ei)ht mantras focus on thieves and develop the

theme that :e is the antaryaami of the thieves as well and their Lord. :e is there in them as>eeva Swaroopam and Iswara Swaroopam. Lord as the supreme principle pervadin) all of :is

creations cannot ut e in them$ even if some of them happen to e en)a)ed in derisive activities

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such as thievery. -he hope of Iswaran is that the people en)a)ed in such activities not permitted

y saasthraas can still receive :is lessin)s$ once they repent and approach :im as prodi)al sons

approachin) their father. Vedam is elaorate in the description of the various kinds of thievery practised y these misled men and asserts that Iswara is still their Lord and owner. -he

Samandham !relationship" etween SrI Rudran and the >eevathma is indicated in these G

mantrams dealin) with :im as the Lord of -hieves. ,ne should not interpret these verses asindicators of SrI Rudran ein) as the head of thieves who en)a)e in the normal kinds of thievery.

-he anormal and uni8ue kind of thievery practiced y Sri Rudran is when :e steals the hearts

of :is devotees$ includin) those of former thieves. Since :e is such an uncontested e3pert instealin) the hearts and minds of :is devotees$ there is no 8uestion aout :is paramount title

alluded to as the Lord of -hieves.

-he


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sharp5laded sword in :is hands. :e is ne3t addressed as # St


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!Meanin)"D Salutations to him $ who sports the sword in his hand$ who roams around in the ni)ht

to steal and to him$ who is the leader of those who cause odily harm and steal .

&$e

-he ei)hth manthram is the last of the manthrams in this +nuvakam to salute the Lord as theleader of the thieves. :ere$ the manthram descries the two kinds of thieves en)a)ed in cheatin)

and roin) people of their fields and houses. ,ne type stays in the villa)e and cheats them

while occupyin) posts as civil servants. -his kind of thief auses the privile)es of his office andsteals the wealth of fellow villa)ers )radually. -his kind of thief looks like the rest of the

villa)ers for all intents and purposes e3cept that this type of thief wears the official dress.

=orrupt politicians of the modern day are )ood e3amples of this type of thieves. -he other kind

lives outside the villa)e in forests and caves and lands on the villa)e on forays to steal thevilla)ers2 property periodically.

-hese two types of thieves focusin) on the villa)ers are known as >uun7anaa$. -he type

wearin) the official turan is descried as Us$nees$!na$. -he type which commits rovin)roery from its mountain or forest ase is descried as =!r!c$araa$. -he te3t of the whole

manthram descriin) these types of thieves is as followsD

*ama us$*ees$!n< =!r!c$araaya >uun7aanam 4atay< *ama$ ()

&$e *!nt$, &ent$ and &we"t$ Mant$rams

In the remainin) nine manthras of the third +nuvakam$ salutations are made to the prowess of Sri

Rudra in :is warrior form. -riute is paid to the Sarvaantharyaamin !indweller" and Sarvavyapi!all5pervasive" aspects of Sri Rudra. -hese mantraas are 8uite rief ut profound in meanin).

4rom mantraas ( to &@$ we come across the descriptions of Sri Rudran in :is fierce warrior form.-he ninth mantram for instance salutes SrI Rudran with ow and arrow in :is hands. -he

mantram itself is as followsD

*ama Is$umadb$yo D$anaa0!b$yascc$a -o *ama$ (9)

Khile descriin) the fierce and terrifyin) !=$ora" forms of Sri Rudran$ the mantrams perform

dual salutations !ub$ayat$o namaskaarams" to make sure that Sri Rudra at least catches one or the other of the Pranaamams. -hat is why we see the +ksharam !o" in the mantrams to

emphasi*e the ub$ayat$o namaskaarams. :ere$ Sri Rudran is visuali*ed as holdin) the arrow

in one hand ! Is$umad$b$ya$" and the ow ! D$ana!b$ya$" in the other hand.

-he tenth mantram takes us up one more step like the unfoldin) of a scene into different dynamic

frames.

In this mantram$ Sri Rudran is visuali*ed as tyin) the cord to the ow and puttin) the arrow on

the cord for aimin) at the tar)et. :is act of tyin) the cord is saluted as Aatanaaneb$ya$ a$

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from their misfortunes$ :e is a)ain saluted. -his mantram payin) its respect to the stationary and

dynamic forms of Sri Rudran is as followsD

*amast!s$tadb$yo D$aaadb$yascc$a -o *ama$ (1B)

-he si3teenth manthram of the third +nuvakam salutes Sri Rudran as a leader of an assemly of people and as the various memers in that assemly. :ere$ the analo)y is to the sun in the sky

which is reflected in a river or in a well or in a pot of water. -he same sun is seen everywhere

althou)h it looks like there are many individual suns. -his mantram is as followsD

*ama$ sab$aab$ya; sab$aa'at!b$yascc$a -o *ama$ (1)

-he namaskaarams are *ama Sab$aab$ya$ , Sab$aa'at$!b$yascc$a namo nama$.

-he final manthram of this +nuvakam salutes :im as ein) the indweller of the poor and the

rich. -he analo)y is to Asa$ !horses" and Asa'at!b$ya$ !riders or owners of horses". -he

horse carries its owner to places of usiness so he can accumulate wealth. -he horse itself doesnot share that wealth$ e3cept that it )ets fed. -he horse does not plan for the ne3t day2s work to

make wealth$ ut the horse owner does.

-he mantram containin) these thou)hts on the Viswa antaryaamitvam of Sri Rudran is as

followsD

*amo Aseb$yoscc$a 4at!b$yascc$a -o *ama$ (1E)

+ll of the & manthras of the third +nuvakam are treated as one unitary manthram. +s such$ theyshare their Rishi$ anyaaankaara Sob$!t$aa

AadarSa Moort$!$ S$ob$anaamanyaa *areera *!rmaaa

&asya %aste D$anur Datta Saramekam c$a *!rmaam

&ad$eeyamamsa Maaam yaaS!s$tam -aamena /aa$unaa

Sugand$! 4us$'asta/agamaagraayaagraaya 4a*!naa$

-ee7yaamano Mandamandam -ana 'aaa saaka$aya

Samar ?tt$o /aaka!scc$a Sab$!scc$ab$! Mano$ara!$

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&$e Fourt$ Anuakam

-here are &B mantras in this +nuvakam. -hey celerate Sri Rudran$ who is pervasively presentin all livin) ein)s and thin)s. -he ener)y ehind all the activities of human ein)s in all their

professions is also identified with the supreme ener)y of Sri Rudran empowered y Sri

6arasimhan ! Mantra Raaja Padha stotram" . -he ima)ination of the Vedam in listin) thevarieties of Sri Rudran$ immanent in all activities$ is e3traordinarily impressive.

&$e F!rst Mantram

-he first mantram refers to +mal$ who destroys +suras from all four sides !ri)ht$ left$ up anddown" y hittin) them. She also destroys them throu)h :er various forms as Varahi$


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-he namaskaaram # Aayaad$!neeb$yo *amo *ama$% refers to the skills and ener)y of the


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&$e S!Ct$ Mantram

-he si3th mantram elaorates on the appearances of the 7a6aas for whom Lord Rudran is thecommander5in5chief. -his mantram is as followsD

*amo -!rU'eb$yo -!Swaru'eb$yascc$a -o *ama$ ()

-!rU'am refers to the u)ly and fri)htenin) features of some of the Siva 7anaas in their ferocious

!7hora" aspect. -!swaru'am refers to the multitudinous forms and features of the Siva 7anaas$who serve the Lord in all corners of :is universe. Virpam can e interpreted as !gat$amru'am or !kaaram ru'am. If we follow the first definition$ Lord Rudran can e understood as

+rpi or without any set form or shape ! 6ir)una 0rahmam concept" . -he second definition

refers to :is pervadin) this universe in many ferocious forms.

&$e Seent$ Mantram

-he seventh mantram is associated with the ei)ht types of wealth known as a6 !mat$yas$tasam'at$. -he ei)ht types are an!ma !shrinkin) of one2s ody"$ ma$!maa !enlar)in) one2s ody"$

ag!ma !li)htenin) of one2s ody to fly off"$ gar!maa !densifyin) one2s ody so no force canmove it"$ as!t$am !aility to seduce others or to let them follow"$ e!swaryam !ein) a leader"$

'raa't$! !)ettin) what one wishes" and 'rakaamyam !to e at any place one wants". Sri Rudran

is referred to as the force ehind the one lessed with a6ima and other related powers. :e isalso saluted as the Lord of those who are not fortunate to have the animathi sakthis. -he

manthram is as followsD

*amo Ma$adb$ya$ >s$uaks$ueka$ are those who are not

fortunate to have a6imathi sakthis.

&$e

-he ei)hth mantram pays triute to Sri Rudran as the one who is seated on a chariot and as the

one who is walkin) with :is own feet without the enefit of )oin) from place to place with the

chariot. -his mantram is as followsD

*amo rat$!b$yo arat$


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&$e &ent$ and


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&$e S!Cteent$ and Seenteent$ Mantrams

-he remainin) two mantrams of this +nuvakam refer to other huntsmen concentratin) on woods

and their assistants$ who put collars on the huntin) do)s and dra) them to the hunts. ,ne of the

two mantrams refers to the +tma =haithanyam of Sri Rudran shinin) throu)h in such a lowlyanimal as a do) and salutes Sri Rudran who protects that lowly do) as well. -he two mantrams

are as followsD

*amo Mr ? gayub$ya$ San!b$yascc$a o nama$ (1)

*ama$ Sab$ya$; Sa'at!b$yascc$a o nama$ (1E)

-he various references to Sri Rudran ein) the +tma =haithanyam !informin) intelli)ence" indo)s and horses and all classes of craftsmen only elaorates on the Mahavakyam$ # A$am

/ra$masm! % and #&$at$ tam0as! %. Sri Rudram throu)h these passa)es celerates the concept

of Sarva advaitham. 0y statin) # *ama$ Sab$ya$$% one does not e8uate the ody of Sri Rudran

to a do)$ ut rather refers to the chaitanyam resident in the do)2s ody as the same as theParameswara =haithanyam. -he celerated 0ha)avad 7eetha passa)e$ # Sun!cc$a!a Sa'aake

c$a 4and!t$aa$ Sama Dars!na$$% underlines this principle. -his 7eetha passa)e states that thetruly learned person looks with e8uanimity on the do) and the do)5eatin) chandala. -he knower

of the Self ! Atman" accordin) to the 7eetha sees nothin) ut the 0rahma =haithanyam in

everythin) of this universe. Such a person is not deluded y outer appearances or difference inoccupations pursued y the human ein)s to make their livin)s.

-he different mantrams of the 4ourth +nuvakam really state that the 0rahma =haithanyam

)ivin) names and forms to various ojects of creation is the one and only$ undivided unitary principle. Like the reflection of the Sun seen on the waters of 7an)a and the one seen on the

unclean waters of the pond in a slum are nothin) ut reflections of the same sun. In a similar

fashion$ the power of Sri Rudran is reco)ni*ed as the shinin) force ehind each and every livin)oject$ independent of its form$ shape or rank. -he mantram reminds us that we should not e

misled y outer appearances$ ut should reco)ni*e the underlyin) force that form the common

denominator amon) all the #diverse% ein)s$ associated with Sriman 6aar+ya6an2s creation.

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&$e F!"t$ Anuakam

-he limitless )lories of Sri Rudran and :is personal presence are celerated in this +nuvakam.

&$e F!rst Mantram

-he first mantram is a celerated one and is as followsD

*amo /$aaaya c$a Rudraaya c$a (1)

Ke see two c$a in this and other mantrams. -he aksharam c$a stands for #also%. -he aove passa)e punctuated y it means that the salutations are not only for /$aa ut also for Rudra.

-hese types of dual namaskaarams are known as anyat$o namaskaara mantra$.

0y the salutation$ *amo /$aaaya$ reference is made to Sri Rudran as the ori)inator of this

univese. 0y the salutation$ *amo Rudraaya c$a$ reference is also made to :is )reat 8ualities

that wipe away the sorrows of samsara and less one with moksham and freedom from the cyclesof irths and deaths.

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&$e Second Mantram

-he second mantram praises two other celerated attriutes of Sri Rudran. ,ne is that :e is

saran and the other is that he serves as 4asu'at$! . +ptly$ the mantram reminds us aout the

aove two 8ualities throu)h the salutationD

*ama$0Saraaya c$a 4aSu'ataye c$a ()

Saraaya c$a nama$ means a salutation to the Lord$ who attacks and destroys everythin) and

every ein) at 'raayam. :is 8ualities as Samhara Moorthi are celerated throu)h this

namaskaram.

4asu'ataye nama$ means that he is the Lord of all the jeevans known as 'asu. -he destiny of

these jeevans is intricately tied to :im as their one and only overlord.

-he aove two mantrams have a profound si)nificance since they descrie Rudran as theSupreme 7od who en)a)es in Pancha 1rithyams or five deeds. -hese five activities of :is are

=reation ! Sr!s$t! "$ Protection and Maintenance ! St$!t$! "$


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the sounds emanatin) from the play of the damarukam. -he hand )esture known as Ab$aya

Mudra seen on the lower ri)ht hand side symoli*es the protective !Sthithi" aspect of Pancha

kritya. ,n the upper left hand is +)ni$ which is nothin) ut Pralaya 1ala +)ni denotin)Samharam. 0y endin) :is ri)ht le) and placin) it on the ent ack of the eevathma to ecome perfect and therey 8ualify for +nu)raham$ which is symoli*ed y thelifted left foot. -his 1unchita Padam is the lessin) for all jeevans to )et the release from the

endless cycles of irth and death in Saiva siddh+ntam.

-hrou)h the e3ercise of all of :is five acts represented y his lims$ Sri 6ataraja Moorthy is

worshipped with the salutation$ #8m 4anc$akrt ? ya 4aarayanaaya *ama$a.% -his Pancha

1rithyam formin) the asis of Saiva Siddhantham is the suject of the first two manthrams of the

fifth +nuvakam.

&$e &$!rd Mant$ram

-he third manthram salutes 6ataraja as the luish5throated 6eela 1anta in reference to :isdrinkin) the potent poison that came out of the milky ocean$ when it was churned y the asuraas

and devaas. :is eautiful white neck$ prior to swallowin) the poison is also saluted in thismanthram as followsD

*amo *eeagreeaya c$a S!t$!kanDaaya c$a (@)

-he merciful aspect of Sri Rudran to protect the world from the cruel effects of the poison is

celerated here.

&$e Fourt$ Mant$ram

-he fourth manthram salutes Sri Rudran as the one with eautiful matted hair ! Jata" and also asthe one in the form of a Sanyasi with clean5shaven head. >a'art$! means one with an assemly

of matted hair. -he Paramahamsa or the Sanyasi form of SI Rudran is indicated y the

salutation$ -yu'at$a kesa c$a nama$. Khen Lord Sankara appeared in this world with the four Vedas$ he took the form of +di Sankaracharya$ the sanyasi with shaven head. -he Vedas say that

the truly lierated wear +tma >n;+nam as tresses of the hair$ indicatin) that they do not keep

their hair or sacred thread in the Sanyasa +shrama. -his is accordin) to +dhvaita sany+si2s code

of conduct . -he Vaish6ava sany+sis keep their tufts and Sikh+s . Since Sri Rudran is the)reatest interpreter of 0rahma Vidya as Sri


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-he fifth mantram praises :is ViSwa Roopam. :is power as a supreme warrior wieldin) many

ows in the form of Pranavam$ Vedam$ Meru Mountain and Pinakam is also praised in this

mantram. -he te3t of this manthram is as followsD

*amas0sa$asraaks$aaya c$a Satad$anan< c$a (B)

0y the naamam Sahasraksha$ Vedam points out that Sri Rudran has thousands and thousands of

eyes. :e witnesses throu)h them all the activities of the humans and livin) ein)s. -hus$ :e

knows aout everythin) #under the sun% and acts as ViSwa Saakshi.

Satad$anane nama$ c$a refers to the incident of -ripura Samharam$ where Meru Mountain

ecame :is ow and Vishnu ecame the arrow. -his namaskara6am also reminds one of

another time$ where Pranavam ecame :is ow and Saavitri


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to the devotees in aundance. :e is the most powerful one who resides in the heart center.

Indeed$ all this is Rudra. Salutations e to Rudra who is an emodiment of such )lorious

attriutes.%

-he seventh mantram containin) reference to Meedus$taman is as followsD

*amo MeeDus$tamaaya c$es$umate c$a (E)

0esides Meedushtaman$ the mantram also salutes Sri Rudran as the one who has the most powerful arrows such as 4asu'at$ast$ram throu)h the salutation$ *amo :$es$umat$e c$a.

-he salutation for Sri Rudran as Is$umat$e c$a nama$ refers to his

-he ei)hth mantram salutes the Da$arakasa Moort$! $ who resides in the heart cave as a tiny

presence. :e is also saluted as -aamana Moort$! $ the one with small lims. -his mantram

takes the followin) formD

*amo %raswaaya c$a -aamanaaya c$a ()

-he term %raswaaya nama$ refers to the tiny entity in the Da$araakaSam or %rdayakaSa.

-he panishad testifies that there is none who is smaller than the Paramathma ! At$a$ 4aram

*aanyadaneeyam Sa %! 4araat$'aram" and provides support for the word$ %raswan.

&$e *!nt$ Mantram

-he ne3t mantram celerates the Mahadevan or 0rahadeeswaran who is immense in ma)nitude

! 4araat$'aram +anma$at$o Ma$aant$am" . -his manthram also celerates :is 1alyana

7unas and offers its salutation to :is immensity and virtues. -his mantram is as followsD

*amo /r ?$ate c$a -ars$eeyas< c$a (9)

-he word$ /r ?$at $ esides meanin) /ra$mandam also means 4ara /ra$mam$ which is eternal

and pervasive at all places and times. -he word$ -as$eerya$$ refers to :is many auspicious

8ualities.

&$e &ent$ Mant$ram

-he tenth manthram praises :is ancient nature and :is enevolence in )ivin) valued oons.-his manthram is as followsD

*amo r ?dd$aya c$a Samrd$ane c$a (12)

:e is called -r ?dd$a$ ecause :e is the oldest amon)st 7ods and$ as such$ is worshiped y all of

them. :e is also worshiped y special stotrams and mantrams such as Sri Rudram. :ence :e is

saluted$ # *amo Samrd$ane c$a.%

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&$e


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&$e S!Ct$ Anuakam

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-his chapter has another &? manthrams. -he araambu7a *yast$a Swarna Sa!a Saraasanam

Is$u %astam Rat$aaroodum *ara *aaree &anum Smaret$

-he +rdha 6ari Swaroopam of Sri Rudran is saluted here. :e is descried as 6ara 6aari -anu$with half of :is ody ein) male and the other half ein) female in its attriutes. :e is seen as

ein) seated on a chariot. -he hand associated with the +mal part of :is ody is descried ascarryin) the Meru Mountain ent as a ow. -he Iswaran part of :is ody is seen carryin) a

eautiful arrow to launch from the ow held y +mal.

&$e F!rst Mant$ram

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-he first manthram celerates :im as the scholar who leads everyone in education$ wisdom and

scholastic attainments ! *amo Jyan!s$taaya c$a (1)

-he Vaish6ava5para commentary would attriute this #Sarva antary+mitvam # to the a)adita

7atanaa sakti of Sriman 6aar+ya6an as the indweller of SrI Rudran .

&$e Second Mant$ram

-he second mantram praises the Lord as the one who was present efore creation as well as the

one who is present as Samhara Moorthi at the time of Mahaa Pralayam !)reat delu)e". :e is present as :ira6ya 7arhaa at the time efore creation and as 1alaa)ni at the time of Mahaa

Pralayam. -he mantram is as followsD

*ama$ 4oora7aaya c$aa'ara7aaya c$a ()

&$e &$!rd Mantram

-he third mantram celerates Lord Rudran in the form of a youth and a small oy. -his mantram

focuses on the period etween =reation and


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-he ninth manthram is as followsD

*amo anyaaya c$a kaks$yaaya c$a (9)

:e is saluted here as the one who is in the form of the trees of the forest as well as the creepers

and little plants in the ushes.

&$e &ent$ Mantram

-he tenth mantram celerates :im as the sound force and its echo. -his mantram is as followsD

*ama$ Sraaaya c$a 4rat$!sraaaya c$a (12)

+dditional meanin) )iven to Sraa$ is that :e is the one who is #oka 4ras!dd$an$ a well5

known entity in this world. -he word 4rat!sraa$ has een interpreted to mean that :e is theultimate answer to all the mysteries and 8uestions of life.

&$e


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-he term$ aroot$am$ has also een interpreted as a eautiful house$ denotin) :is residence in

1ailasa.

&$e Fourteent$ Mantram

-he fourteenth mantramD

*amo /!m!n< c$a >aac$!n< c$a (1)

continues to praise the warrior form of Sri Rudran. In the previous mantram$ :e was worshipped

as # *amo arm!ne$ c$a%. -his mantram praises :im as # *amo /!m!n< c$a >aac$!n< c$a.%

Varma and 1avacham refer to the attle armor that a warrior wears over his ody and lims.Varma refers to the protection worn from neck to waist and 1avacham refers to the metal shirt

worn as protection from neck to heel.

&$e F!"teent$ Mantram

-he fifteenth and the last mantram of the si3th +nuvakam praises Sri Rudran as the one who iscelerated y the Vedas and also as the one who commands :is armies known for their

illustrious valor. -he fifteenth mantram is as followsD

*ama$ Srutaaya c$a Sruta0s


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Recitation of this +nuvakam as one Maha Mantram is said to less one with intelli)ence$ lon)

life$ health$ wealth$ children and Siva Saayujyam .

&$e F!rst Mantram

-he first mantram celerates *aadant$a Swaroo'am. -he manthram is as followsD

*amo Dundub$yaaya c$aa$ananyaaya c$a (1)

:e is saluted as the sound inside the percussion instrument known as /er! -ad$yam. -his

salutation is$ # *amo Dundub$yaaya c$a.% :e is also reco)ni*ed as the stick$ which is used to

eat the skin of /er! -ad$yam to raise the sound. -he salutation is$ # *amo Aa$ananyaaya

c$a.%

&$e Second Mantram

-he second mantram praises :is prowess in the attlefield. -he mantram itself is as followsD

*amo D$r ?s$na< c$a 4ramr ?saaya c$a ()

-he namaskaaram$ # D$r ?s$nae *ama$% pertains to :is mi)hty skills that result in :is not

leavin) the attlefield without defeatin) :is enemies. :is indefati)ale stamina and power arealluded to here.

-he salutation$ # *amo 4ramr ?saaya$% refers to :is intimate knowled)e aout the stren)th and

weakness of the army of :is enemy. -his knowled)e certainly helps Sri Rudran to defeat :isenemies.

&$e &$!rd Mantram

-he third mantram continues to focus on :is knowled)e and :is helpful nature. -he manthram

is as followsD

*amo Dootaaya c$a 4ra$!taaya c$a (@)

:e is praised as a skillful diplomat and messen)er !dootaa" in that :e knows very well how toe3press :is thou)hts to others and to analy*e other2s messa)es while en)a)ed in ne)otiations on

ehalf of others.

-he namaskaaram$ # *amo 4ra$!t$aaya$% refers to :is help to :is devotees$ when they ask :im

to perform some service for them. 4or instance$ when Sundara Moorthi 6ayanar asked his friend

!m!t$ran"$ Sri -hya)araja Peruman of -hiruvarur$ to )o on a mission to calm down his an)rywife$ he went and helped out. :ere$ 6aayanar acted as thou)h he was the master !+a7amaan" of

the Lord of -hiruvarur -emple and the latter oli)ed his friend.

&$e Fourt$, F!"t$ and S!Ct$ Mantrams

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-he fourth and fifth manthrams praise once a)ain Sri Rudran2s sword ! *!s$ang!ne *amo

*ama$"$ :is powerful arrow ca)e ! Is$ud$!mat$e namo nama$"$ :is sharp5tipped arrows!&ees$nes$ae nama$" and :is many ferocious weapons !nama$ Aayud$!ne c$a". -he te3t of

the fourth and fifth manthrams are as followsD

*amo n!s$ang!*< c$es$ud$!mat< c$a ()

*amasteeks$nes$a< c$aayud$!n< c$a (B)

-he si3th mantram also celerates :is special weapon systems and superior ow in the followin)

wayD

*ama$ Saayud$aaya c$a sud$anan< c$a ()

&$e Seent$ t$roug$ F!"teent$ Mantrams

4rom manthras to &?$ we come across the varied salutations of Sri Rudra ased on :is ein) asmall field path as well as the road hi)hway$ :is presence in many forms of water collected in a

small rivulet or a torrent or in a mi)hty river or in a pond or in a roadside ditch or in a well of water. :e is also reco)ni*ed as the water inside the clouds of the rainy month or in the clouds of

clear type associated with the autumn season. :e is also saluted as the wind that drives those

clouds around. :is antaryaamitvam is thus celerated once a)ain.

-he seventh manthram states that :e is in the form of the narrow path etween fields over which

one has to walk )in)erly ! *ama$ Sr ?utyaaya". :e is also seen to e present in the form of road

hi)hways that are easy to travel in ! *ama$ 4atyaaya c$a".

-he whole manthram is as followsD

*ama$ sr ?utyaaya c$a 4at$yaaya c$a (E)

-his mantram could also e interpreted to mean that :e can e reached y the hi)hway of Vaidhika Mar)am or y the narrow and tortuous -antric Mar)am not all of which are sanctioned

y the Vedas.

-he ne3t ei)ht mantrams !G to &?" relate to :is presence in different forms of water and thecloud as well as the wind that aid in producin) the water. -hese mantras are as followsD

*ama$ >aaDyaaya c$a *ee'yaaya c$a ()

*ama$ Sood$yaaya c$a Sarasyaaya c$a (9)

*ama$ *aad$yaaya c$a -a!Santaaya c$a (12)

*ama$ >oo'aaya c$a c$aaaDyaaya c$a (11)

*amo -ars$yaaya c$aaars$ayaaya ya c$a (1)

*amo Meg$yaaya c$a -!d$yutyaaya c$a (1@)

*amo Id$r!yaaya :$aata'yaaya c$a (1)

*amo -aat$yaaya c$a Res$m!yaaya c$a (1B)

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-hese mantrams salute Sri Rudran in all these forms of water$ clouds and wind. I will )ive the

meanin) of the &' namaskaarams contained in the aove G mantras elowD

!&" *ama$ >aatyaaya c$a means one who is in the small ody of water associated with a

narrow canal.

!@" *ama$ *ee'yaaya c$a means one who is in the place where the roarin) waters of mi)hty

torrents reak. -he allusion could e to :is )atherin) the roarin) waters of 7an)a on :istresses at the re8uest of 0ha)irathas family.

!A" *ama$ Sood$yaaya c$a means one who is present in mud pools.

!B" *ama$ Sarasyaaya c$a means one who is present in the waters of the pond.

!?" *ama *aad$yaaya c$a means one who is found in river waters.

!'" *amo -a!Sant$aaya *ama$ means one who is found in the waters )athered in the form of

little ditches.

!" *ama$ >oo'aaya c$a means one who is found in the waters of wells.

!G" *ama$ Aatyaaya c$a means one who is in the waters of i) depressions in the landscape.

!(" *ama$ -ars$yaaya c$a means one who is present in the rain waters.

!&/" *ama$ Aars$yaaya c$a means one who is present in arid air$ devoid of rain waters. -his

has also een interpreted as one who is in the waters of the ocean$ which does not dependon rain for its e3istence.

!&&" *amo Meg$yaaya c$a means one who is present in the rainy clouds.

!&@" *amo -!d$yutyaaya c$a means one who is present in the li)htnin) emanatin) from thewater5laden cloud.

!&A" *amo Id$r!yaaya c$a means one who is reco)ni*ed in the spotless white clouds of theautumn season.

!&B" *amo Aata'yaaya c$a means one who makes :is residence in the warmth of the sun$ or one who is ehind the warmth of the sun2s rays throu)h :is efful)ence.

!&?" *amo -aatyaaya c$a means one who is the life force of the winds.

!&'" *amo Res$m!yaaya c$a means one who is present in the torrential rains and winds of

'raayam$ when the world ends.

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&$e S!Cteent$ Mantram

-he final mantram of the seventh +nuvakam is as followsD

*amo -aastayaaya c$a -aastu'aaya c$a (1)

+fter citin) the death and destruction associated with Ma$a 4raayam in the previous manthram

and fri)htenin) us$ Sri Rudram calms us down y descriin) the tran8uil aspects of Lord

Maheswara. 0y the namaskaaram$ *amo -aast$ayaaya$ Sri Rudran is reco)ni*ed as theindweller of domestic animals such as cows and horses. 0y the namaskaaram$ *amo-aast$u'aaya$ :e is reco)ni*ed as the protector of the land on which one2s residence is uilt.

:e is saluted for protectin) us from the rava)es of earth8uake$ and the under)round water that

can destroy the foundations of the place of residence.

+ll these &' manthrams of the seventh +nuvakam are treated as one Maha Manthram. -he Rishi

for this Maha Manthram is RomesarC the chandas is Maha +nushtupC the -58-


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-he first mantram salutes ma Maheswaran who drives all of our sorrows throu)h :is lessin)s.

-he mantram is as followsD

*amas0somaaya c$a Rudraaya c$a (1)

-he Svetasvatara panishad passa)e e3plains the salutation$ *ama$ Rudraaya c$a. -hepanishad e3plains$ # Rut$am Samsaaradukk$am Draayateet$! Rudra$ .% :e is cited here as

the one who can drive away the samsaric ills and sorrows. 0y the meditation of SrI Rudrran$ one

can )et the freedom from the oppressive sorrows of Samsaara. :is role as the #end5maker%!antaka" of sorrows is descried in Maha 6araayanopanishad as

4raanaanaam =rant$!ras! Rudro Maa -!saantaka$

t


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from :er. -hus$ the salutation *ama$ Somaaya c$a takes special meanin)$ when looked in this

conte3t.

-he second mantram asserts what another section of Vedam preaches as Ad$yant$amastam

+ant$amaad!t$yam ab$!d$yaayan. -his portion of Vedam points out that a devotee can otain

prosperity and y meditatin) on +adityan !Soorya 6aar+ya6an" at


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-he fourth manthram of this +nuvakam praises :is fri)htenin) aspect and :is Ugra >aaas.

,ut of fear for :im the wind lowsC /$ees$aasmaadut$a 4aat$e $ is the statement of thepanishad. :is ferocious attriutes which strike fear at the heart of :is enemies are referred to

here. In :is role as 7aja Samhaara Moorthy$ 1aala 0hairavan $ -ripura Samhaaran$ 0aka 6ethra

:aran !one who pulled out the eye of Suryan$ when :e offended :im"$ 1apali !one who pluckedthe head of 0rahma and used it as his /!ks$a vessel"$ :is attriutes are ferocious to look at. -he

Ugra >aaas that :e radiates throu)h these forms and the terror :e causes durin) these

occasions are saluted as followsD

*ama$ Ugraaya c$a /$eemaaya c$a ()

&$e F!"t$ Mant$ram

-he fifth manthram praises further :is Ugra Saru'am$ which is very much evident in

attlefields. -his manthram is as followsD

*amo Agread$aaya c$a dUraunt$eya

Lord 1rishna says$ #,$ +rjuna$ as the attle started$ there was an efful)ence which was movin)in front of you. :e was Rudran. You only sent your arrows and thou)ht you destroyed your

enemies with those arrows. :e has already killed them. You only hit them afterwards. -he

enemies #killed% y you were already slain y :im.% Sri 1rishna then continues to praise SriRudran and asks :is friend$ +rjuna$ to worship Sri mapathi with a pure heart as followsD

*!$ataan &ena -a! 4uram %at$aaanas! -a! R!'un

A'rameya'rab$aaam &amm Deadeam0umaa'at$!m

/$a7asa 4rayat$o *!t$yam -!sesam %aram0ayayam

&$e S!Ct$ Mant$ram

-he si3th mantram points out that those who insult :im due to their arro)ance )et punished

severely. -his mantram is as followsD

*amo %antr< c$a %aneeyas< c$a ()

:ere is a description of two e3amples of those who with their clouded senses take on Sri Rudran

and )et strai)htened out. ,ne e3ample is provided y the )reat Siva 0haktha known as Raavana.

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:e ecame very arro)ant ecause of his wealth and the power that he possessed. :e for)ot that

it was Sri Rudran who lessed him with such riches in the first place. ,ne day$ he decided to

shake up the 1ailasa Mountain$ which is the residence of SrI Rudran. :e put his hand under themountain and tried to lift it. Sri Rudran pressed :is own toe and Ravana2s hand was duly

crushed. Ravana was properly humiliated and repented for his misdeed and arro)ance. :e

prayed to Sri 1ailasa 6athan$ who took pity on him and released him from his sufferin)s. -hemi)hty e)o of Ravana was destroyed y Sri Sankara. -his aspect of the punishment )iven y

:im to arro)ant ones is saluted as # *amo %ant$re c$a.%

-he second e3ample of an arro)ant offender was

them in S!a Saayu7yam. In fact$ throu)h :is merciful intervention$ :e confers four kinds of

Mukthis on :is devotees. -hose who perform Siva Pooja otain Saaroo'ya Mukt$! . -hose who

recite :is names to the accompaniment of musical instruments ! nama sangeertanam" otain

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Saamee'ya Mukt$! C those who en)a)e in conversation with Siva 0hakthaas and those who have

friendship with Siva 0hakthaas attain Saaokya Mukt$! and those who meditate on :im$ otain

Saayu7ya Mukt$! . Such is :is mercy$ which )ets us across the ocean of samsaara.

Khen a devotee prays intensely such as *!tyaanandaaya *!rmaa!7aana!gra$aaya *ama$,

*!raad$!karunaaya *amo *!raad$!!b$aaaya t


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Maa *ast8k< tanaye Maa *a Aayus$!

Maa *o$ =os$u Maa *o aSwes$u Reer!s$a$

It is Rudra who rules over death$ destruction and samsaric illness. :ence$ the term #Samhu% is

used in Sri Rudram in the conte3t of its meanin)s outlined in the Vedic passa)es referred toaove.

-he second half of the ninth manthram of the 9i)hth +nuvakam is *ama$ Mayob$ae c$a.:ere$ the reference is to the lisses of +amushmikaa !other worldly" kind. ,ne who surrenders

himself to Srirudran totally in this world and offers salutations )ains the other world due to the

lessin)s of the Lord. -his kind of samar'an is known as saatmaanam 'aramesare ekatena

(kr ?t$am) samar'anam . +s a result of this samar'anam$ the devotee and sadhakan attains the8ualification for the state of non5return to this earth !na c$a 'unaraaartate" and )oes eyond

all sorrow as stated y the =hando)ya panishad passa)e$ #taarat! Sokam Aatma!t %. :e

ecomes an +atmavit$ thanks to the lessin)s of Mayob$aan and ecomes$ accordin) to the

Mundaka panishad$ # /ra$ma!t /ra$ma!a /$aasat! %. Such is the power of the lessin)s of Mayob$aa due to the anu)raham of Moksha5daayaka Mukundhan that connects to the

salutation$ # *ama$ Mayob$a< c$a.%

&$e &ent$ Mantram

-he tenth manthram elaorates on the meanin) of the previous mantram associated with the

earthly pleasures ! I!$!ka Suk$am" and the other worldly ! Aamus$m!kaa Suk$am". In this

earth$ a child receives its protection and pleasures from its parents. -he pleasures associated

with the other world comes throu)h the lessin)s of +acharya and a proper understandin) of theSaasthraas throu)h the help of the +acharya. -he tenth mantram states that Sri Rudran is present

in the form of parents to assure happiness$ nourishment and protection in this universe. -he

mantram salutes Sri Rudran in this role as *amassankaraaya c$a.

-he name Sankaraa denotes one who lesses one with various Mangaams on this earth and

even eyond. Sri Rudran also lesses one with Siva Saayujya Sukham with the role of +acharya$ symoli*ed y the 7uru Mandala$ startin) with


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/ stud"nt, #ho has sur"m" trust and d"votion to th" !ord, and th" sam" m"asur" o% trust and

d"votion in his +uru, to him a&on" th" tru" m"anin's o% th" #ords o% Saasthraas and 5"das #i&&

b"om" &"ar*

Such a student of the saasthraas and Vedas is known to e one who is srotr!yan bra$man!s$tan$

or one who is well5estalished in the 0rahman. :e understands the Vedas and their meanin)s ecause of havin) such a trust in his 7uru as stated y =hando)ya panishad passa)e$

# Ac$aryaaan 4urus$o -eda.% -he student with this clear understandin) ecomes tran8uil

throu)h the insi)ht )ained$ meditates$ and ecomes one with the +solute thanks to his 7uru2s)race$ which is the same as the Lord2s )race. Mundaka panishad e3plains this phenomenon as

followsD

JnAna 'rasaadena -!s$udd$a0satastatastu tam

'aSayat! *!s$kaam D$yAyamAna$

-he )race of the immediate +acharya derivin) his power from the =osmic +charya is saluted

throu)h the Rudram passa)e of the tenth manthram$ *ama$ Mayaskaraaya c$a. Khile theninth manthram referred to the direct lessin)s of Sri Rudran to attain Sukham in this and the

other earth$ the tenth manthram refers to Lord Rudran causin) earthly and heavenly Sukhamthrou)h others such as parents and +charyaD

*amas0Sankaraya c$a Mayaskaraaya c$a (12)

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:e is reco)ni*ed elsewhere in the Vedas as the one who causes all auspiciousness$ when one

meditates on :im ! S!a yooyaaya c$a (1)

Sri Rudran is reco)ni*ed here to e present in the form of the sacred rivers such as the 7an)a$ 6armadaa$ 7odhaavari$ 1aaveri$ et al. :e is also saluted as the one who is seated on the anks

of the aove sacred rivers$ such as Sri Viswanatha on the ank of the 7an)a in Varanaasi.

&$e &$!rteent$ Mantram

-he thirteenth mantram elaorates on the thou)ht ehind the previous mantram y statin) that

:e is on oth anks of the sacred rivers. :is Pervasive Presence is hinted at here a)ain. -he

thirteenth mantram is as followsD

*ama$ 4aaryaaya c$aaaaryaaya c$a (1@)

*ama$ 4aaryaaya c$a refers to :im ein) on this side of the riverC *ama$ Aaaryaaya c$arefers to :im ein) on the other side of the river. If :e is also of the form of the river and as

one on oth anks of the river$ we conclude that :e is everywhere.

&$e Fourteent$ Mantram

-he fourteenth Mantram salutes :is mantra and >n;+na Swaroopam. -his mantram is as

followsD

*ama$ 4ratara*aaya c$8uttara*aaya :$a (1)

Since Panchaakshari Mantram is housed in this +nuvakam$ there is no surprise that the

fourteenth manthram praises him as *ama$ 4rat$ara*aaya c$a. :e is saluted here as the one

who is in the form of Panchaakshari Manthram and helps to destroy the sins of those who reciteit. -he second salutation$ *ama$ Uttaranaaya c$a$ refers to his >n;+na Swaroo'am$ which on

meditation helps to cross the ocean of samsaaram.

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&$e *!nt$ Anuakam

-his +nuvakam also celerates the -!swaant$aryaam!tam !Presence in a =osmic and pervasiveform" of Lord Sri Rudran.

&$e F!rst and Second Mantrams

-he first two mantrams in this conte3t areD

*ama$ !r!*yaaya c$a 4ra'at$yaaya c$a (1)

*ama$ >!gums!aaya c$a >s$aya*aaya c$a ()

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:is many residences are praised in these two mantrams. :e is saluted as the resident of

8os$ara /$oom! ! Ir!nam"$ i.e.$ :e is reco)ni*ed as a resident of saline land. Ir!nam can also e

interpreted as arren or dreary or desert land. 0y this salutation$ it is meant that no place$however low and undesirale as a place of residence$ is unappealin) to :im. :e is there$ too$ and

everywhere. -he salutation housin) this thou)ht is *ama$ Ir!nyaaya c$a.

-he ne3t salutation$ # *ama$ 4ra'at$yaaya c$a$% reco)ni*es :im to e at the pathways$ which

are worn out y the travel of people of this universe. People travel often to fertile$ non5dreary

places that )ive them pleasure. -his portion of the mantram says that :e is at all these desirale places$ as well as in the pathway leadin) to such places.

-he second mantram talks aout the stones in the pathway leadin) to the desert or attractive

lands. -he namaskaaram is # *ama$ >!gumS!aaya c$a.% :e is spread out everywhere so thatone is not sure aout :is places of residence !i.e.$ in pathways and tracks strewn with small

stones or oulders or rock crystals !s 'at!kam"". Rudram says that :is pervasive presence in all

roadways !samayaac$araas" cause one to dout and dispute whether :e is here or there. In

actuality$ the wise know that :e is in every one of the pathways.Salutations to :im who is of theform of one who lives in dryland /kigumSilaa0 and to :im who is of the form of one who lives

in )ood palces /kshaya#Aya cha0.

&$e &$!rd Mantram

-he third mantram descries :im as the one with matted hair doin) penance and as the one who

appears in front of :is devotees with eautiful tresses of hair. -his mantram is as followsD

*ama$ >a'ard!n< c$a 4uastay< c$a (@)

&$e Fourt$ and F!"t$ Mantrams

-he ne3t two mantras salute Sri Rudran as a resident in the different sections of a house. -he

third and fourth mantrams identifyin) him with a place of residence and :is sections are as

followsD

*amo =os$tyaaya c$a =ru$yaaya c$a ()

*amasta'yaaya c$a =e$yaaya c$a (B)

:e is reco)ni*ed as the one who is in the section of the house where cows are tied !cowshed"

throu)h the salutation ! *amo =os$tyaaya c$a". :e is reco)ni*ed as the support in cots$ where

people sit or sleep throu)h the namaskaarams$ *ama$ &a'yaaya c$a. :e is seen as the residentof the upper floor !story" of the house throu)h the salutation$ *ama$ =e$yaaya c$a. :is

pervasive presence as Vaasthu Purushan in all parts of the house is reco)ni*ed y the

namaskaram$ *amo =r!$yaaya c$a.

&$e S!Ct$ Mantram

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-he si3th mantram e3plains to us that :e is residin) in hard5to5reach places such as caves in the

mountains and places aundant with thorny ushes as well as shrus that are hard to penetrate.

-his mantram is as followsD

*ama$ >aaDyaaya c$a =a$araatyaaya c$a% is to the one who resides in lands thick with thorny

underush and rush which are difficult to cross. :is residence in the caves of mountains as a

Raja Yo)i in deep meditation is descried throu)h the namaskaram$ # *ama$ =a$r

c$a. Salutation to :im who is in O *ama$ Ua'yaaya c$a O slender ladesE

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:is four forms representin) increased levels of violence efittin) the de)rees of an)er in

response to the ma)nitude of the sins of sinner are eautiful descriptions of Sri Rudran2sferocious form.

+hinava Sankara 0hashyam states that the -he remainin) five manthrams of the 6inth +nuvakam praise the activities of the Rudra

7anaams which punish the sinners on ehalf of their Lord. -he manthrams are as followsD

*amoa >!r!keb$y8 Deaanaagum %rdayeb$ya8 (1B)

*amo -!ks$ee*akeb$ya8 Deaanaagum %rdayeb$ya$ (1)

*amo -!c$!nat$keb$ya$ Deaanaagum %rdayeb$ya$ (1E)

*ama Aan!r$at$eb$ya$ Deaanaagum %rdayeb$ya$ (1)

*ama$ Aameeatkeb$ya$ Deaanaagum %rdayeb$ya$ (19)

-he common passa)e in the aove manthrams is Deaanaagum %rdayeb$ya$. -his refers tothe Rudra 7anaams that are visile only to the eyes of the !r!keb$yo *ama$ O Salutations to the Rudra 7anaas visile only

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Deaanaagum %rdayeb$ya$ -!s$eenakeb$ya$ *ama$ O Salutations to the Rudra 7anaas$ who

eat up the sinners and cause pain in many waysE

Deaanaagum %rdayeb$ya$ -!c$!natkeb$ya$ *ama$ O Salutations to the Rudra 7anaas$ who

search out those who deserve punishment and those who need lessin)s ased on their paapamsor punyamsE

Deaanaagum %rd$yeb$ya$ Aan!r$at$eb$ya$ *ama$ O Salutations to the Rudra 7anaas$ who

are determined to deliver the ri)ht amount of punishment to the sinners in proportion to their sinsE

Deaanaagum %rdayeb$ya$ Aameeat$keb$ya$ *ama$ O Salutations to the Rudra 7anaas$who are roamin) this universe to attack the sinners y circlin) over themE

-he aove five manthrams are considered to)ether as one Maha Manthrams$ whose Rishi$

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&$e &ent$ Anuakam

4rom the second to the ninth +nuvakam$ Sri Parameswaran was saluted y Sri Rudram. In thetenth +nuvakam$ an appeal is made to :im and :e is asked to less the devotees and not to harm

them. Most of the mantrams of the tenth anuvakam have their own


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-his mantram prays to the auspicious ! S!a" form of Rudran to remove all sorrows caused y

illness and poverty. +ppeal is also made to otain the lessin)s of Moksham. -his mantram is

as followsD

+aa t< Rudra S!aa tanoo$ S!aa -!swaa$a b$n;+nam to overcome the cycles of irth and death and therey attain SrI

Vaikun-ham .

Sri Rudran is e8uated in this mantram to a powerful doctor$ who cures the illnesses of physical

and mental ori)in and makes us enjoy the lessin)s of life on this world and the other.

:is auspicious ody ! S!aa &anoo" is considered to take two forms to serve as two kinds of

doctors to cure the aove two types of illnesses and diseases. ,ne form is saluted as -!swaa$a

b$


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-he chandas for this Manthram is +nushtup. -he Rishi and a'ard!n<

>s$ayadeeraaya 4rab$araama$e Mat!m

+at$aa *a$ Samasad!'ade c$atus$'ade

-!swam 4us$tam =raam< Asm!nnanaat$uram (@)

-hrou)h the four samhodanams$ &aasa'ard!ns$ayadeeraya and Rudraya$ Sri

Rudran is reco)ni*ed as the most potent force that can confer every kind of auspiciousness on

every livin) ein) from men to animals.

Rudra2s mi)hty power to confer any lessin) that one seeks is reco)ni*ed throu)h the salutation

&aase Rudraaya Imam Mat$!m 4rab$araama$e. :is power and stren)th is reco)ni*ed

throu)h the term &aase.

+ Pur+nic verse states that the recitation of Sri Rudram y anyone$ e he in a villa)e or city$

will chase away diseases and poverty from every resident in the community. Such a Rudramrecitation is also said to remove the fear from thieves$ since Sri Rudran is known as the Lord of

the -hieves of all kinds.

-78-


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-he 0hatta 0haskara and Sayana 0hasyams interpret &aas


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>s$ayadeeraaya t< namasaa -!d$ema !4or You who destroy all of our powerful sins on si)ht$

we offer our profound salutationsE"

-he third and the fourth manthram of the -enth +nuvakam have the same


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&$e S!Ct$ Mantram

-his mantram has Sri Rudran as Rishi and a)adhi. -his mantram dealswith Sri Rudran$ who has split :is ody into && forms known as 9kaadasa Rudraas. -hese forms

are worshiped in the 0aisaak -emple on top of +a)un) mountain in the island of 0aali.

-he


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:ere$ the mantram reminds one of the ferocious aspect of Lord Rudran with the names 7o)na

and Poorusha)na$ which refer to :is samhara activities$ when it comes to killin) cows$ sons$)randsons and warriors in the attlefield. -he mantram appeals to Sri Rudran of such fri)htenin)

potential to suppress such destructive tendencies and to e near the supplicant in :is non5

ferocious$ sowmyaa form ! t9 Sumnam Aarat$ Ast$u". It also appeals to Sri Rudran to e near in :is merciful form and to protect the supplicant and his family as well as their material

possessions.

-his mantram asks :im to intercede on ehalf of the supplicants if any devas complain aout the

8ualifications of the supplicants for ein) saved. It asks Sri Rudran to take their sides ! Dea

Ad$! /roo$! ". -he mantram praises Sri Rudran as D!bar$aa !i.e.$ the one who can confer oth

happiness on this earth and moksha sukham in the other". -he supplicant prays throu)h thismantram$ ! *a$ Sarma +acc$a" to Sri Rudran to confer #

other worldly" sukhams.

&$e

-hrou)h this mantram$ appeal is made to the various !ndr!yams or the or)ans of speech of human ein)s. -he faculty of speech is asked to praise the famous indweller of the heart cavity$ as the

one with eternal youth$ as the one who destroys the unri)hteous people$ as the one of ferocious

spirit like an an)ry lion$ and as the one who cannot e defeated y anyone. +fter appealin) tothe supplicant2s speech faculty$ the mantram acts as an honest roker and appeals to Sri Rudran

to accept the st,trams and to maintain the odies of the supplicants without diseases. It also

asks Sri Rudran to deflect the power of :is ferocious army away from the supplicants and

towards the enemies of the supplicants. -he enemies here are the sins of the supplicants. -hemantram asks Sri Rudran to spare the supplicants$ while destroyin) their sins. -he appeal is here

to #&am


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Stu$! Srut$am =ard$a Sad$am +uaanam Mr ? gam

*a /$eemam0u'a$atnum0ugram

Mr ? Daa Jar!tr< Rudra staaan8 Anyante

asmann!a'ant$u Senaa$ ()

-he word +kaasa)am in the


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-he first section of the mantram reco)ni*es the an)ry form of Sri Rudran and appeals to :im to

)ive up the thou)ht of hurtin) the devotees even y accident. It asks Sri Rudran not to hit thedevotees with :is shinin) weapon and to anish any harmful thou)hts from :is mind towards

:is devotees$ who pray to :im. -he first half states 4ar!no$ Rudrasya %et$!rr ?nakt$u

(Rudrasya %et! *a$ 4ar!rnakt$u). It appeals for the weapons of Sri Rudran to stay away fromthe devotees as its tar)ets. -hen$ the mantram continues to appeal to Sri Rudran to shed any ill

thou)hts that :e may haror re)ardin) :is devotees$ ecause it is :is nature to e an)ry at

sinners$ who have trespassed :is injunctions and commandments. -his portion of the mantramis # 4ar!tes$asya Durmat$!ragaayo$ (Agaayo$ 4ar! tes$asya Durmat$!$ 4ar!rnakt$u)%.

-he state of an)ry Rudran$ who flashes up at the si)ht of sinners ! Agaayo$"$ as ristlin) on four

sides with :is an)er ! 4ar! tes$asya" and ready to haror thou)hts of destruction. -he mantram

e)s :im not to haror any ill will towards :is devotees.

&$e &ent$ Mant$ram

-his mantram has the Rishi of Vairajar$ =handas of n;+na Moorthy impartin) knowled)e throu)h :is silence ! Mauna -yaka

-84-


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4rakat!ta 4ara /ra$ma &atam" and with his chin5mudra ! Ac$aaryendram >araka!ta

:$!tmudramaannt$aru'am" as followsD

-ata!ta'!0samee'e /$um!b$aage *!s$annaa

Sakaamr ?t$!c$anaanaam Jaanadaat$aaramaaraat$

Sri Rudran is supposed to e seated under the )olden peepal tree !-ata!ta'! "$ which is nothin)

ut Maha Vishnu. Sri Rudran is asked y this manthra to hide :is weapons in that tree and come

efore the devotees in his Sowmyaa and >n;+na Moorthi form. In this form$ the fierce Pinakamtakes the shape of a veena seen in the hands of


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diseases and poverty. 0y Vilohitha$ it refers to the white !s'at!ka sankasam" lustre of :is ody.

0y the term 0ha)ava$ the mantram pays compliment to :is si3 celerated attriutes such as

0alam$ -ejas$ +iswaryam$ et al.

-he japam of the eleventh manthram is said to create communal harmony$ cooperation and

freedom from fear for the community.

-he


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In the tenth +nuvakam$ appeals were made directly to Sri Rudran. In the eleventh +nuvakam$appeals are made to his +msa 0hoothas$ vi*.$ the thousands of Rudra 7anaas$ which e3ecute :is

orders. -he Vedas and Puranas praise the 7anaas of Sri Rudran as the ones that punish or reward

the human ein)s in proportion to their sins or )ood deeds.

-here are thirteen manthras in the eleventh +nuvakam. -here are three


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+ove is the te3t of the first manthram$ which praises the thousands of Rudra 7anaas$ who roam

this universe at the ehest of Sri Rudran to reco)ni*e and react to the )ood as well as the ad

deeds of the humans. -hey are descried as Lords of the universes y the dele)ated power of SriRudran in this manthram ! /$oomyaam Ad$! ".

-hrou)h the prayer emodied y this manthra$ a statement is made that the cords of the ow!ow strin)s" of these Rudra 7anaas have een left untied and the ows in such a status are left

thousands of miles away from the worshippers of Sri Rudran. -his manthram asks for the

removal of fear ased on the thou)ht that the ows of the Rudra 7anaas mi)ht e used a)ainstthe worshipers. -he manthram asks the Rudra 7anaas to untie the ow strin)s of their ows$

throw them away in the lue yonder and then approach the devotees of Sri Rudran in a pacific

manner.

-he distancin) etween the ferocious ows of Rudra 7anas and the >eevans is descried y the

followin) passa)e of the first manthram$ which will appear repeatedly in the te3t of manthrams

of the eleventh +nuvakam up to the ninth manthramD

t


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In this verse$ the devotee states that he is just steppin) unto the creator and is takin) refu)e under

:im. :e says that he is approachin) the =reator like one approaches a well5)uarded residential

city. :e asks for the Lord2s protection and refu)e. :e states that he is entrustin) himself completely to the Lord and surrenders to :im as a humle offerin) at a sacrifice.

9very residential city that is well5protected has a Lord Mayor and his police force. If Sri Rudranis the Lord$ :is police force consists of Rudra 7anaas who maintain law and order. -hey punish

the wicked and protect the virtuous. -he implication of the aove +tharva Vedic verse is very

similar to the prayers contained in the thirteen mantrams of the eleventh +nuvakam of SriRudram.

&$e Second Mantram

Asm!n ma$atyar*aa0antar!ks$e b$aaa ad$!

(t


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at the neck portion. +ll the aove four mantrams of this +nuvakam are considered as one

Mantram from the point of havin) the same -hese mantrams also praise the protective and destructive 8ualities of the thousands of Rudras

who roam the 9arth$ Sky and eyond. -he prayer always ends with t9es$am Sa$asra +o7ane

aadanaan! tanmas! $ i.e.$ Ke push off the ferocious ows of the Rudras thousands of milesaway from them and make it inaccessile to them so that they cannot use the ows to harm us$

when they )et an)ry. -he mantrams have the same


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-he si3th manthram salutes the chieftains of the armies of Rudra 7anaas. +mon) the Rudraas$

there are some hierarchiesC one such unit of the army is known as 0aala 7raham. -he

commander of that unit is reco)ni*ed and saluted in the si3th manthram as a prototype of other commanders throu)h the vakyam +e /$utaanaam Ad$!'ataya$. -he rest of the mantram

descries their appearance. -he mantram states that some of these leaders have heads that are

clean5shavenC others have heads adorned y matted hair ! Jata". -hese Rudraas are saluted andthe mantram states that it has cast asunder their ows out of harm2s way.

-he seventh mantram !+e Ann


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usually occupy every nook and corner of this universe and eyond. -he mantram states that the

ows of those Rudras are also made inaccessile to them. -he tenth mantram is as followsD

+a etaaantas$c$a /$ooy

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Sri_Rudram_Commentary.doc