Shree Rudram E Book

An authorised publication of SHP Synergies Email id: [email protected] Web: www.spiritualityhealthpeople.com First edtion: July 2015 ISBN Price : Rs. 140 Cover design & Book Production: MTouch Technologies Copyright © SHP SynergiesAll rights reserved. Except for quotations in book reviews and other write-ups, nopart of this book may be reproduced in any form or transmitted by any means –electronic, mechanical or otherwise – including photocopy or any informationstorage and retrieval system, without permission in writing from SHP Synergies.

श्री रुद्रंSHREE RUDRAMTranslated in English Word-to-word translation Full text in Devanagari script Full text in Roman script by P. S. Subramanian

TABLE OF CONTENTS Page No.PREAMBLE 1SHREE RUDRAM -- INTRODUCTION 8SHREE RUDRAM -- FULL TEXT IN DEVANAGARI SCRIPT 19SHREE RUDRAM -- FULL TEXT IN ROMAN SCRIPT. 41TRANSLITERATION PRONUNCIATION GUIDE 62LAGHUNYAASAM -- TRANSLATION 65SANKALPA MANTHRAS -- TRANSLATION 74NAMAKAM -- OVERVIEW 82NAMAKAM -- ANUVAAKA 1 -- TRANSLATION AND OVERVIEW 87NAMAKAM -- ANUVAAKA 2 -- TRANSLATION AND OVERVIEW 102NAMAKAM -- ANUVAAKA 3 -- TRANSLATION AND OVERVIEW 110NAMAKAM -- ANUVAAKA 4 -- TRANSLATION AND OVERVIEW 122NAMAKAM -- ANUVAAKA 5 -- TRANSLATION AND OVERVIEW 132NAMAKAM -- ANUVAAKA 6 -- TRANSLATION AND OVERVIEW 143NAMAKAM -- ANUVAAKA 7 -- TRANSLATION AND OVERVIEW 150NAMAKAM -- ANUVAAKA 8 -- TRANSLATION AND OVERVIEW 158NAMAKAM -- ANUVAAKA 9 -- TRANSLATION AND OVERVIEW 166NAMAKAM -- ANUVAAKA 10 -- TRANSLATION AND OVERVIEW 176NAMAKAM -- ANUVAAKA 11 -- TRANSLATION AND OVERVIEW 187NAMAKAM -- CONCLUDING MANTHRAS -- TRANSLATION 196CHAMAKAM -- OVERVIEW 202CHAMAKAM -- ANUVAAKA 1 -- TRANSLATION AND OVERVIEW 209CHAMAKAM -- ANUVAAKA 2 -- TRANSLATION AND OVERVIEW 214

Page No.CHAMAKAM -- ANUVAAKA 3 -- TRANSLATION AND OVERVIEW 218CHAMAKAM -- ANUVAAKA 4 -- TRANSLATION AND OVERVIEW 224CHAMAKAM -- ANUVAAKA 5 -- TRANSLATION AND OVERVIEW 226CHAMAKAM -- ANUVAAKA 6 -- TRANSLATION AND OVERVIEW 230CHAMAKAM -- ANUVAAKA 7 -- TRANSLATION AND OVERVIEW 232CHAMAKAM -- ANUVAAKA 8 -- TRANSLATION AND OVERVIEW 235CHAMAKAM -- ANUVAAKA 9 -- TRANSLATION AND OVERVIEW 238CHAMAKAM -- ANUVAAKA 10 -- TRANSLATION AND OVERVIEW 240CHAMAKAM -- ANUVAAKA 11 -- TRANSLATION AND OVERVIEW 243IN VENERATION OF CHAMAKAM AND VEDIC MAN 250

PREAMBLEIn most parts of India, particularly southern India, as we approach or walk bya temple early in the morning, we can hear the divine and pleasing sound ofvedic hymns being chanted, which instantly brings peace to the mind. There ishardly anyone who is not enthralled by such lovely and soothing melody,which surely marks the beginning of an auspicious day. Indeed, this divinevibration reaches all those who reside in the vicinity of these temples.Vedic hymns or shlokas are a significant feature of temple rites and processeswhich are conducted as regular routine temple activities and also on behalf ofspecific individuals or groups or families, at their request (eg., abhisheks,archanas, homas). They feature in all religious and spiritual events celebratedby temples and households. Examples of such events are Shivaraathri,Navaraathri, Ganesh Chathurthi and Skandha Shashti. Their use is also seen infamily events observed by Hindus, like marriages, upanayanam and shashtiabdha poorthi. In fact, it is the vedic recitations which lend sanctity to suchevents. Vedic hymns also feature in daily pujas and prayers in manyhouseholds. Notably popular and pre-eminent among the longer hymnsaddressed to the Paramaathman or Supreme Being are VishNuSahasranaamam, Venkateshwara Suprabaatham and Shree Rudram.Examples of shorter hymns addressed to the Paramaathman which areprofound and focused in the philosophic truths they embody are PurushaSooktham and NaaraayaNa Sooktham. The fact that these hymns given toman in ancient times continue to be recited even today in their pure andoriginal form is testimony to their greatness and to the care taken to preservetheir spiritual legacy without dilution, adulteration or distortion by the sands oftime. Together, the many vedic passages make a vast literature far richerthan one can ever imagine.Shree Rudram is counted among the great pre-eminent vedic hymns for theprofound philosophic and spiritual truths it embodies, for its lyrical richnessand devotional depth, and for its irresistible appeal to the ear because of itssoothing sound, divine melodious flow, harmonious and rhythmic voice 1

modulation, power of vocal expression and phonetic quality -- all combining tomake a magnificent recitation packed with devotional power and melody.However, other than priests and the Sanskrit teaching and studentcommunity, most of those who listen to or recite Shree Rudram and otherhymns seem to be content with their appeal to the ear. They seem moreconcerned with the non-verbal qualities such as soothing sound, melodiousflow and voice modulation, and less with the lyrical content. The reason forthis appears to be that Sanskrit, not being a common language, is notunderstood by many. Whatever be the reason, a pertinent question thatcomes to mind is -- Is there a difference of level between reciting or listeningto hymns without any knowledge of their meaning and import, and reciting orlistening with full awareness of the meaning and import? To my mind thedifference could be tenfold.What do we gain by regular chanting/ listening without knowing the meaning?We may gain in terms of the following:  Pleasure of the soothing sound, melody and rhythm.  Feeling of peace.  Developing a fine ear for hymns.  Gateway to spirituality and development of spiritual inclination.  Repeating the refrain “namah” several times certainly has its plus point of uplifting the mind  Curiosity and interest in learning the meaning of what we are chanting or listening to.We are thus on the stepping stone to spiritual progress, but this also meansthat we need to keep moving further up the steps to maintain progress.What do we miss or lose by not knowing the meaning?  Though we may feel the appeal of melody, the lyrical appeal will be missing, for, with poor knowledge of the language, the words being recited may not make any sense to us.  With the absence of lyrical appeal, devotional involvement may not be deep enough. 2

 With poor awareness of what we are specifically saying, our words of praise and our supplications will be lacking in intensity and depth.  We may miss a lot of the divine vibration which others, sitting next to us, may be experiencing and enjoying.  Kick-off to our spiritual development may take much longer.  With shallow devotional involvement, we are so near yet so far from God.However, really speaking, people who are totally ignorant of the divinelanguage Sanskrit are rare. For instance, all of us do know that by repeatedlysaying or even thinking “namah” we are prostrating before the Lord, which isgood enough to sensitize us to be devotionally involved. Secondly, every timewe utter or listen to the name or an epithet of the Lord, we know that we areaddressing the Lord, and we know what some of the epithets denote. The nutsand bolts of our praises and supplications are probably not as important as ourawareness that these are linked together by the common thread of devotionand appeal to the Lord for his grace. Thirdly, we may find that quite a few ofthe words of Sanskrit are common with our mother tongue, and so we doknow what these words mean and signify.So, we are hardly ever in a situation of total ignorance of what we are recitingor listening to. We are in the happy and reassuring state of having someknowledge of what we are doing and saying -- that we are prostrating beforethe Lord, repeating his name and praising Him. While this certainly is areassuring thought, it is also true that our knowledge and devotionalengrossment stop at this „not deep enough‟ point, and we end up quite a fewsteps short of total bliss.What do we stand to gain by chanting /listening with full knowledge of themeaning? The list of possible gains looks pretty long and inspiring:  Better understanding of the concept of God as the formless, invisible, Supreme Universal Soul who is the sole creator and sustainer of the entire cosmos, who pervades it and permeates everything as its essence, and who is immanent rather than at some distant point beyond space.  Better understanding of ourselves, with God‟s essence within us, as spiritual beings rather than as physical beings. 3

 Feeling of peace and attunement with our spiritual nature. The mind begins to focus during chanting or listening. Our spiritual inclination sustains and grows. Growing interest towards augmenting spiritual knowledge. Over time, with reflective thinking, spiritual knowledge gets internalized and graduates to spiritual intelligence. Our devotional disposition (Bhakthi bhaav) grows. In good time, we get the good things (spiritual as well as worldly) which we pray for. In Shree Rudram, for example, we pray for endowments such as sense of discrimination, spiritual inclination, spiritual knowledge, health, fitness, capacity for success, pre-eminence, renown, wealth, power, affluence, honour, respect and goodwill. Our growing awareness of what we are praying for should stimulate us to work harder towards acquiring them. And, with God‟s grace adding strength to our efforts, we get to feel the assurance of accomplishments. On the other hand, if we do not even know what we are praying for, our prayers will be lacking in motivation and depth, and we get to be like robots which lack the inner drive to make the extra effort. Robots are known for compliant (programmed) behaviour; they are not known for motivated behaviour. We feel a tremendous improvement in the quality of vibration felt by us during chanting / listening. Exposure to the profound philosophic and spiritual truths contained in the hymns can take us to incredible heights of spiritual bliss. We carry this vibration home, and our home environment improves. Our family gains and children gain and everyone begins to evolve spiritually to an extent not otherwise likely. More cohesive, vibrant and synergic family. A social and friends‟ circle which generates positive, synergic and spiritually vibrant energy. The social environment around us is likely to be one of harmony and cooperation rather than one of conflict and one- upmanship. This has a positive effect on the way we live our lives, and on our profession and career. 4

In short, it can be said that knowing the import of what we are reciting orlistening to can be of tremendous help for our development and happiness,and we get to be in sync with others who are already on track.But then, our desire to learn the meanings and import of these hymns faces aroadblock. Sanskrit, not being a common language, requires special effort andtime to learn. For the preservation of the integrity and value of vedic hymnsfor future generations, it is necessary to bring their meaning and import to thelayman‟s level of understanding and appreciation. The many translations,interpretations and commentaries of these great hymns done over the yearsby learned scholars have been facilitating this process.This book aims to take forward the translation work done so far. It providesdetailed Sanskrit-to-English translation of Shree Rudram, a popular andregularly recited hymn and an integral part of the abhishek and yajnaperformed in Shiva temples on the night of Shrivaraathri.With a view to keeping this translation simple and easy to understand, thiswork  provides word-to-word translation.  is confined to literal translation and literal interpretations of the manthras and highlighting the philosophic truths they contain, which can be practical life-guides for all of us.  stays clear of complex commentaries and delving into depths of metaphysics which are difficult to comprehend for a majority of people. The idea is to provide a plain exposition free from all mysticism and non- practicality. The hymn contains valuable lessons on “how to live”. The aim is to bring these out as simply and clearly as possible.  stays close to the “Sanskrit-to-English Dictionary” by Vaman Shivram Apte.For those who like to refer to the dictionary when in doubt but are hard-pressed for time, this translation, by relying on the dictionary, saves time.This will also enable one to directly get on to learning the verses and theirimport without having to master the language first. 5

Structure :This translation work on Shree Rudram has been structured as follows:  Translation of the manthras in each anuvaaka is followed by an overview of the anuvaaka.  The translation of each manthra or yajus is structured in the following order: 1. The sanskrit manthra in Devanagari script. 2. The same manthra in Roman script, with compound words kept as they are and not split. 3. English word-to-word translation, arranged as explained below:  The manthra in Roman script, with compound words split to the extent desirable.  Translation of each word given in red above the word.  Where a word is found to have more than one meaning, the additional meanings may also get mentioned in the notes given below the word-to-word translation. Out of these, the meaning most relevant is mentioned above the word and is also taken while translating the manthra. 4. Special notes provide the dictionary meaning in English of select words where it is felt that such notes will help in understanding the manthra better. 5. In the Namakam portion, summary translation of each manthra or yajus is also provided after the word-to-word translation, since Namakam has about 15 to 18 manthras in each anuvaaka.In splitting compound words, this work has not gone to the extent of isolatingprepositions, possessive cases, pre-fixes and suffixes, as such splitting doesnot make any material difference to the meaning of the word, phrase ormanthra. 6

Source documents :The Rudram text in Sanskrit language and Devanagari script has been takenfrom authentic sources. Care has been taken to retain the accent notationsso as to enable correct voice modulation while reciting.My primary source of reference for translation has been “The Students‟Sanskrit-English Dictionary” by Vaman Shivram Apte. It is a voluminous andcomprehensive dictionary and a prescribed dictionary for Sanskrit students.Wherever it is felt that a specific word is not traceable in this dictionary, thesource from where the meaning is taken is mentioned. Some of the Vedichymns are really ancient and in traditional Sanskrit. Classical Sanskrit and thedictionary seem to have evolved beyond ancient Sanskrit.Full text in Devanagari script as well as in Roman script :This book provides separately the full text of Shree Rudram both inDevanagari script and in Roman script so that these can be referred to whilereciting or listening. Though these scripts are also available in the translationsections, they are regularly interspersed with the translations, and, therefore,make it difficult to maintain the smooth flow of chanting or listening.Transliteration Pronunciation Guide:To enable the reader to pronounce the Roman script in exactly the same wayas the corresponding Sanskrit word is pronounced, a comprehensiveTransliteration Pronunciation Guide is provided. 7

SHREE RUDRAM -- INTRODUCTION --Before we start with the translation of Shree Rudram, it will be useful togather answers to the following queries :1. Who is the deity to whom Shree Rudram is addressed?2. What is Shree Rudram about and what is in it for us?3. Where does one find this hymn in the Vedas ?4. The two parts of Shree Rudram -- Namakam and Chamakam.5. Temple and household practices of reciting Shree Rudram.1. Who is the deity addressed by Shree Rudram?It will be interesting to look at some of the possible clues to the answer to thisquery. One possible clue is the recurring reference to Rudra and his othernames Shiva, Shankara, Dhraapa, etc. The second possible clue is therepeated use of the many epithets of Shiva (of which there are more than ahundred), such as Babhruh, Girishantha, Neelagreevah, ShithikaNTah andKapardhine throughout Namakam. The third is the mental image drawn ofRudra-Shiva by descriptions of Rudra‟s attire and accoutrements (viz., hisserpent round his neck, rudraaksha maala round his neck, crescent moon nearthe head top, matted hair), of Rudra in battle mode, of Rudra in benevolentmode, and so on. These clues seem to show that the deity addressed is Rudra,i.e, Shiva, and none else.The overriding clue, however, is the frequent reference, in deep reverence, toRudra as the Lord of the entire cosmos and of everyone and everything in it.We find that Lord Rudra is extolled as The sole creator and sustainer of the entire cosmos. the original source of every being and everything. immeasurably extended in time and space, and existing in all places and at all times. enveloping the entire cosmos and permeating everything as its essence. existing in every living being -- human, animal and micro-organisms. 8

 Immanent in every speck of space, there being not even an atom in which he is not. Omnipotent, omnipresent and omniscient. Infinite and beyond time, space and causation.The reference in these lines is unmistakably to the Paramaathman orParabrahman, which means the Supreme Spirit or the Supreme Soul or theUniversal Spirit or the Universal Soul or the Universal Consciousness (or theAlmighty God or the Lord, as the Christian world understands Him).Thus, we seem to be caught in an apparent contradiction, for in severalpassages we see Rudra-Shiva, and in several others we see theParamaathman. This apparent contradiction vanishes once we understand thatthe Paramaathman and Rudra-Shiva are not different deities but one and thesame. This follows from the truth that the sacred Hindu Trinity -- Brahma,VishNu and Mahesh (Shiva) -- are no different from the Paramaathman, butonly functional aspects of the Paramaathman and therefore the same as theParamaathman.Paramaathman means the Supreme Soul, who is Pure Intelligence, i. e, PureAwareness, and who does not have a physical form. Attributing any form tothe Paramaathman will limit Him in terms of size, shape, time, presence,power and vision. The Lord is infinite, eternal, and beyond time, space andcausation. The Lord is omnipotent, omnipresent and omniscient.The problem is that when you assign physicality and form to a deity, you tendto give the deity a separate identity and personality. The seeds of differenceand duality get sowed at this very point of limited mental imaging. But then,our faith does encourage, perhaps with good reason, the devout layman topicturise his deity only to help him meditate and focus in prayer. It is ferventlyhoped that the devout layman, as he grows in meditation, devotion and focus,will be able, in due course of time, to cast aside his notion that his deity has aphysical form, identity and personality and is seated at some distant placehigh up and beyond the visible sky. 9

As one grows in spiritual knowledge, one may find it easier to appreciate thatShiva, VishNu and Brahma are all one and the same as the one and onlyParamaathman or Supreme Soul. This oneness is clearly declared in theSankalpa Manthra itself which is recited before the main hymn. The very firstSankalpa Manthra says:“वङ्कऴणष भूर्तसष ्लरूऩो मोऽवालाददत्म् ऩयभऩुरुऴ् व एऴ रुद्रो देलता ॥“ (For Roman script seepages 42 and 75). This manthra means,“This Rudra Devata who has a handsome and magnetic form is the same asthe rising sun or the Supreme Being (The Paramaathman or Parabrahman).”We see a direct pointer to this truth, again, in anuvaaka 5, yajus 6 ofNamakam, which says “Shiva in the form of VishNu”.We see yet another pointer to this truth in the second concluding manthra ofNamakam after manthra 11 of anuvaakam 11:मो रु॒ुद्रो अु॒ ग्नौ मो अ॒ु प्वु म ओऴध॑ ीऴु॒ ।मो रुद॒ु ्रो वलशला॒ु बलु न॑ ाऽऽवलु॒लेळ॒ु तस्भम॑ रुद॒ु ्रामु॒ नभो॑ अस्तु ॥ २॥(For Roman script, see concluding mantra 2 on pages 57 and 197)This manthra means,“That Rudra who has even entered into and pervaded fire, the waters,vegetation, and the whole universe as the pure, formless, unembodied,invisible Spirit, let me prostrate before that Rudra.”This concept of oneness is further corroborated by these eloquent lines whichappear in NaaraayaNa Sookthamतस्मा् शळखामा भध्मे ऩयभात्भा व्मलस्स्थत् !व ब्रह्भ व शळल् व शरय्; वेन्द्द्र् वोअषयश ऩयभ् स्लयाट् !!(Thasyaah shikhaayaa madhhye paramaathmaa vyavasthhithah.Sa brahma sa shivah sa harih sendhrah soaksharah paramah svaraat.)These lines mean,“In the middle of that flame, the Paramaathman (Supreme Soul) dwells. This(Paramaathman) is the same as Brahma , the same as Shiva, the same as 10

Hari, the same as Indra – all are the same imperishable, absolute,autonomous Being.”Swami Chinmayananda in his book „The Holy Geeta‟ says, “The whole Vedicconcept of Devas (celestial beings) is that of one Universal Power, ever activein the world of phenomena, receiving appropriate names because of Itsmultiple functions. All Vedic gods are but functional names of the oneSupreme Creative Power manifesting in myriad forms.” [p 187, Chapter III,verse 11, commentary.]. The context of this observation is totally outsideShree Rudram but is highly relevant, as it does make the point with greatclarity that there is only one Universal Power and that all celestial beings areonly Its different functional aspects.In “Autobiography of a Yogi” by Swami Yogananda, in Chapter 49, page 487,we read: “the threefold nature of the Paramaathman is symbolized in Vedicscriptures as Brahma the creator, VishNu the preserver, and Shiva thedestroyer-renovator. As the Absolute is beyond the conceptual powers of man,the devout Hindu worships It in the august embodiments of the Trinity.”These passages clearly establish that Shree Rudram is a hymn in praise of theAlmighty Paramaathman in the aspect or form of Rudra-Shiva.On the same basis, the hymn “VishNu Sahasranaamam” can be looked at as ahymn in praise of the Paramaathman in the aspect or form of MahaaVishNu orShreeman NaaraayaNa, who is the second deity in the sacred Hindu Trinity.It is not good for man‟s faith to be entrapped in sectarian thinking. Narrowthinking generates narrow beliefs, and keeps man‟s awareness within theconfines of his religion or sub-religion created by him and jealously guardedby him. Narrow thinking will not ever allow man to reach beyond the peripheryof his religion or sub-religion to taste the bliss of spirituality and rediscover hisown spiritual identity and nature. Sectarianism is delusionary thinking anddrives man to bigotry, intolerance, hate and religious wars, and forces man towork at cross-purpose with his divine nature and origin. 11

2. What is Shree Rudram about and what is in it for us?As we have just seen, Shree Rudram is a hymn in praise of theParamaathman. But then there is more to it than just praise of the Lord.It is a full and comprehensive prayer. We usually do four things when wepray: (a) We prostrate ourselves at the feet of the Lord; (b) we praise theLord; (c) we thank the Lord; and (d) we seek His grace and protection for ourcontinued happiness. In Shree Rudram we do ample measures of all thesefour to our full satisfaction. At the end of anuvaaka 1, after yajus 15, there isa full verse dedicated to drawing a large canvas of Rudra‟s infinite power,greatness and kindness by addressing Him by 11 different epithets and thenprostrating at His feet. And, through anuvaakas 2 to 9, we repeat ourprostration in literally every line with deep reverence.The real treasure of Shree Rudram lies in the profound philosophictruths packed between the prostrations and words of praise of the Lord. Andthese seem to have quite a few significant messages for man. Let us take alook at some of the more prominent of these upanishadic statements: The Paramaathman (Supreme Soul or Supreme Spirit) is the sole creator and sustainer of the entire cosmos. He is the original source of all matter and energy. He envelops the entire cosmos and permeates everything as its essence. He exists in every living being -- human, animal and micro-organisms. He exists in all vegetation, whatever and wherever this vegetation is. He is in the elements, and in the sky as planets, stars and other cosmic bodies. He is in the land, sea and air. He is in every speck of space; there is not even an atom in which He is not.As the sustainer of the cosmos, the Lord is in unceasing service to livingbeings through the cosmic bodies, the elements and nature -- all createdby Him. The hymn is replete with examples of the Lord‟s help to living beings,and especially to man. There is reference to the Lord appearing in the sky inthe form of the sun every day without fail, to bring light, vision andnourishment and other good things to all living beings and the plant kingdom. 12

We then see the verses moving forward and saying that the Paramaathman isthe origin and source of all and pervades the entire cosmos and exists ineverything and every being as its essence, and that He is very much inthe elements, and in the sky as planets, stars and other bodies. The Lord isseen as ubiquitous. He is in the land, sea, air and in all forms of water, be itthe ocean, sea, river, stream, lake, cloud, moisture in the air, the rain,hailstorm, thunder or lightning – all for the sustenance of life on theplanet. The rains, sun rays, air and the soil make vegetation and agriculturehappen, without which there can be no life on earth. The Lord is as much invegetation as he is in living beings and also in non-living matter.These thoughts take our minds to Lord KrshNa telling Arjuna in BhagawathGeetha how the Paramaaathman, before creating mankind and other livingorganisms, also created the spirit of self-dedicated activities. (ReferSwami Chinmayananda‟s commentary in “The Holy Geetha”, Chapter III, verse10). The sun shines, the moon appears, the moon‟s pull causes the oceans torise and fall in rhythmic tidal waves, water keeps changing its state andmoving between the sea, land and the atmosphere, due to which rainshappen, the earth bears, and plant and vegetation happen. The wholeuniverse of cosmic bodies and nature‟s phenomena function ceaselessly indedicated and selfless service. What they do is full-time “seva” or service inthe true sense -- non-stop, selfless and with no expectation of respite orreward. Perfection is maintained without any let up in their functioning, for theconsequence of even a small thing going wrong, like the law of gravity missinga couple of its pulls for a minute or two, can be catastrophic.Without gravitation, the earth, moon and other planets will no longer be thesolid-looking whole spheres that they are and the universe will not be what itis. Without electricity, human beings cannot function, and there will be no lighton Earth, no electrical appliance to comfort man, no industry, no electricallylit homes, the list can go on and on. Even the human body cannot function.These universal laws existed long before the scientists who discovered themwere born, and will continue to exist long after them. Man can discover thelaws of the universe and the laws of nature, and harness them for the benefitof mankind and all living beings, because that is what they are ordained for. 13

But it is beyond man to create, maintain or even supervise them. There is onlyone power behind their creation and perfect functioning, and that power is theAlmighty God, who is the Supreme Intelligence or the Paramaathman, whosepowers and ways are beyond man‟s comprehension. Man, the highest speciesof evolution so far, is not yet designed to comprehend the Paramaathman.What message does all this have for man?It follows from these that the essence of all life, including that of man, isthe Paramaathman or the Supreme Soul. So, man is not merely a physicalentity but the eternal soul individualized and embodied to be able to functionin the phenomenal world. We are not human beings having a spiritualexperience; we are essentially spiritual beings having a humanexperience. Once embodied, however, the soul tends to identify itself with itsbody and earthy existence and to believe that it is a biological entity differentand separate from other similar entities. With this biological orientation, themany mundane desires of life keep taking shape, and the individualised souldrifts, oblivious of its divine origin. God‟s design does not seem to be tospoon-feed man and lead him by the hand toward Himself. God‟s purpose ofcreation appears to be one of allowing man his own free will to use hisimagination and curiosity about his origin to choose to progress towardsrediscovering his divine nature, or, to keep drifting and stagnating in themundane world. It follows that the goal of life should desirably be spiritualevolution. Lord Alfred Tennyson‟s line in his ULYSSES, “Follow knowledgebeyond the utmost bound of human thought”, points to a deeper meaning andpurpose of life.Man is the only living species who has been given the power of thought andimagination to reflect on his divine origin, and to choose to function inharmony with his nature and the environment. Strangely enough, in hisdelusory matter-obsession, man is the only species who often makes thechoice to work at cross purposes with his divine origin, his environment andwith the rest of his species. 14

Once man begins to gradually come out of his spiritual ignorance, at somestage, the question, “How can I as a soul live like a body all the time?” willstart worrying him and goading him to tone down his materialisticobsession or matter-consciousness and to start infusing some spiritualcontent into his life. It is hoped that he will be able to strike some sort ofbalance between materialistic and spiritual living, and eventually growin spiritual knowledge and aspirations. Regular recitation of hymns like ShreeRudram and others, with full knowledge of their import, is meant tofacilitate this process, with the verses reminding man about the closerelationship between God, man, the universe and nature.Three things follow from the Upanishadic truth highlighted by Shree Rudramthat God is the essence of all beings: Man needs to extend his concern beyond himself to other men, as all men are, in essence, the same Divine Soul. Man needs to extend his concern beyond his own species, for all beings have as their essence the Divine Soul in them. Man has obligations to the less evolved forms of creation -- the dumb creations of God -- in whom God is resident as their essence, and who continue to render dedicated service to man without raising a question.The message is also for man to evolve towards developing a sense of oneness,cooperation, less in-group and out-group feeling with the rest of his species,and away from separatism and conflict and religious barriers, and towardslove and universal brotherhood, cutting across religious and national frontiers.All this brings to mind the words of Deepak Chopra in his book „Ageless Bodyand Timeless Mind‟ --- “The physical world is just a mirror of a deeperintelligence, which is the invisible organizer of all matter and energy,and since a portion of this intelligence resides in you, you share in theorganizing power of the cosmos. Because you are inseparably linked toeverything, you cannot afford to foul the planet‟s air and water. At a deeperlevel, you cannot afford to live with a toxic mind, because every thoughtmakes an impression on the whole field of intelligence. Living in balance 15

and purity is the highest good for you and the Earth.” [Part Four --Science of Longevity – Last section - Ten Keys to Active Mastery – Key 10].Talking of living in balance, i.e, balancing of materialistic and spiritual living,what looms large is the need for man to live in harmony with himself so thathe can be in harmony with others and with his environment. Materialisticdesires are fine since we are born in this world, and, to be able to effectivelyfunction in it, we would probably need a fair amount of wealth, affluence andpower. But then, wealth beyond one‟s needs of today and tomorrow can beshared, at least partially, with other people and with the community, andparticularly with those who are in dire need of it to be able to make both endsmeet. Whether man realizes it or not, the universal truth is that God, who isthe Supreme Spirit, is infinite, all-pervasive and immanent. It follows thenthat the individualised soul or spirit is the same infinite and eternalSoul in all beings. The supplications in Shree Rudram, especially in theChamakam portion, seem to be very much in tune with this “aathmic-consciousness” or spiritual consciousness. We pray for success, affluence andfame, but we also seek Rudra‟s grace to be able to achieve these throughmoral and religious merits. And in success, we pray to remain goodhuman beings with an attitude of humility, kindness and benevolence,and to be constantly aware of our spiritual origin and nature. It is always seenthat success and esteem achieved through this clean and positive route do notfade over time. They stay, and they shine.Apart from washing off our sins and gaining the Lord‟s grace for our soundhealth, welfare and wisdom, a few of the invaluable take-aways from regularparticipation in hymns like Shree Rudram are:1. Abiding peace of mind. When we come out of a chanting session, whether in the temple or at home or at any other place, we feel at peace with ourselves and the environment. And, with regular such sessions, we are able to go about our daily work peacefully and with the concentration it deserves, with positive effect on our creativity, competence, productivity and work effectiveness.2. Attunement with our divine origin and nature. 16

3. Our mind gets conditioned to emit positive energy through our thought, speech and action.4. We take the vibration home. Our family gains and the home environment becomes more harmonious, cohesive, vibrant and synergic.5. In time, our social environment also evolves towards harmony, cohesiveness, vibrance and synergy.3. Where does one find this hymn in the Vedic scriptures?The Shree Rudram text appears in the fourth KaaNda (Karma KaaNda) of theThaiththireeya Samhitha in the Yajur Veda, in the 5th and 7th chapters. ShreeRudram has two portions -- Namakam and Chamakam. The text ofNamakam is found in the 5th chapter of the Karma KaaNda. The text ofChamakam is found in the 7th chapter of the Karma KaaNda.4. The two parts of Rudram -- Namakam and Chamakam.Namakam has 11 anuvaakas or sections, and each section contains about 15yajus or manthras.The Namakam derives its name from the refrain “namah”which recurs through all the eleven anuvaakas of Namakam. We are thusrepeatedly prostrating before Rudra throughout Namakam. Between ourprostrations, we praise the Lord in many ways for his infinite and matchlesspowers, greatness, omnipresence, omniscience, wisdom, holiness, generosity,and his good and kind deeds to save mankind from negative forces. We alsoexpress our gratitude to the Lord for his grace and care which enable us to liveour lives with dignity and usefulness to those around us. We also seek hisgrace for our protection, safety, well-being and prosperity.Chamakam is an unbroken series of need expressions, with prayer to Rudra tocontinue to grant us fulfillment of these needs. After every desire or needexpression, we find the refrain “cha may”, meaning “and for me”, repeated.Chamakam has 11 anuvaakas or sections.It is common practice to chant Namakam and Chamakam together -- first the11 anuvaakas of Namakam and then the 11 anuvaakas of Chamakam. 17

5. Temple and household practices:Shree Rudram is also known as Satharudhriyam since its verses address LordRudra by over a hundred epithets. “Satha” means “hundred”.Since Shree Rudram is part of Karma KaaNda, the ritualistic portion of YajurVeda, it is used in rituals such as homa. On the night of Shivaraathri, everyyear, Rudraabhishekam and homa are performed in temples alongsidechanting of Shree Rudram. Since Shree Rudram describes Rudra as theParamaathman (Supreme Soul), it is also used in upasana (mental worship).Since the manthras are of deep philosophical significance, Shree Rudram isalso regarded as an Upanishad and not merely as a set of manthras for rituals.Chanting of Shree Rudram is seen to be a daily affair in a number of Shivatemples in India and the world over. Rudra prasna is a common feature intemples and is chanted during abhishekam in daily pujas. Shree Rudram isalso used in family events.Yajus 11 in anuvaaka 8 of Namakam is the well known Panchakshari Manthracomposed of five letters or aksharas, “Na ma shi vaa ya”, which is constantlyin the minds and lips of many. The famous Mahaa Mrthyunjai Manthra appearsas the first of the concluding manthras after the last anuvaaka of Namakam.Here is some information on the graded chanting of Shree Rudram :1. One chanting of Namakam plus Chamakam is called Roopam.2. Chanting of eleven anuvaakas of Namakam plus one anuvaaka of Chamakam, repeated eleven times, covering eleven anuvaakas of Chamakam is called Rudra Ekaadhashini.3. Rudra Ekaadhashini repeated eleven times is Laghu Rudram or Rudhri.4. Laghu Rudram or Rudhri repeated eleven times is called Mahaa Rudram.5. Mahaa Rudram repeated eleven times is called AthirudramMost Shiva temples follow the practice of chanting Rudra Ekaadhashini once amonth, on a Sunday or on PoorNima day. On appropriate occasions, templesorganize chanting of Rudhri, Mahaarudram or Athirudram with yajnas. 18

SHREE RUDRAM -- FULL TEXT IN DEVANAGARI SCRIPT लघनु ्यासमॐअथात्भानभ शळलात्भानभ श्री रुद्ररूऩं ध्मामेत ् ॥ळदु ्धस्पदिक वङ्काळं त्रिनेिं ऩञ्च लक्त्िकभ ् ।गङ्गाधयं दळबजु ं वलाबष यण बवू ऴतभ ् ॥नीरग्रीलं ळळाङ्काङ्कं नाग मसोऩ लीर्तनभ ् ।व्माघ्र चभोत्तयीमं च लयेण्मभबम प्रदभ ् ॥कभण्डर ् लष विू ाणा-ं धारयणं ळूरऩाणणनभ ् ।ज्लरन्द्तं वऩङ्गरजिा शळखा भुद्द्मोत धारयणभ ् ॥लऴृ स्कन्द्ध वभारूढभ ् उभा देशाथष धारयणभ ् ।अभतृ ेनाप्रतु ं ळान्द्तं ददव्मबोग वभस्न्द्लतभ ् ॥ददग्देलता वभामकु ्त्तं वुयावयु नभस्कृ तभ ् ।र्नत्मं च ळाशलतं ळदु ्धं ध्रलु भषयभव्ममभ ।वलष व्मावऩनभीळानं रुद्रं लम वलशलरूवऩणभ ् ।एलं ध्मात्ला द्वलज् वम्मक् ततो मजनभायबेत ् ॥देवता प्रततष्ठ मतं ्र :अथातो रुद्र स्नानाचनष ाशबऴेक वलधधं व्माा॓क्ष्मास्माभ् । आददत एल तीथे स्नात्ला उदेत्मळधु च् प्रमतो ब्रह्भचायी ळकु ्त्रलावा देलाशबभखु ् स्स्थत्ला आत्भर्न देलता् स्थाऩमेत ् ॥ 19

प्रजनने ब्रह्भा र्तष्ठतु । ऩादमोय-् शस्तमोय् । वलष्णुस्स्तष्ठतु- । शयस्स्तष्ठतु फाह्लोरयन्द्द्रस्स्तष्ितु। जठये‌உअस्ग्नस्स्तष्ठतु । रृद॑मे शळलस्स्तष्ठतु । कण्ठे लवलस्स्तष्ठन्द्तु । लक्त्िे वयस्लती र्तष्ठतु ।नाशवकमोय।् लामुस्स्तष्ठतु- नमनमोळ ् र्तष्िेताभ ् चन्द्द्राददत्मौ-। कणमष ोयस्शलनौ र्तष्िेताभ ् ।ररािे रुद्रास्स्तष्ठन्द्तु । भूर्थ्न्द्मादष दत्मास्स्तष्ठन्द्तु । शळयशव भशादेलस्स्तष्ठतु । शळखामांलाभदेलास्स्तष्ठतु । ऩषृ ्ठे वऩनाकी र्तष्ठतु । ऩुयत् ळूरी र्तष्ठतु । ऩाशममष ो् शळलाळङ्कयौर्तष्ठे ताभ ् । वलतष ो लामुस्स्तष्ठतु । ततो फदश् वलतष ो‌உस्ग्नय् । ऩरयलतृ स्स्तष्ठतु-ज्लाराभारा-देलता वलाष वलेष्लङ्गेऴु मथास्थानं र्तष्ठन्द्तु । भागं ्यषन्द्तु ।संकल्प मंत्र :अस्म श्री रुद्राद्माम प्रशन भशाभन्द्िस्मअघोय ऋवऴ्अनषु ्िु ऩ ् छन्द्द्वङ्कऴणष भरू ्तसष ्लरूऩो मोऽवालाददत्म् ऩयभऩुरुऴ् व एऴ रुद्रो देलता ॥नभ्शळलामेर्त फीजभ ् ।शळलतयामेर्त ळस्क्त्त् ।भशादेलामेर्त कीरकभ ् ।श्री वाफं वदाशळल प्रवादशवद्ध्मथे जऩे वलर्नमोग् ॥ओं अस्ग्नशोिात्भने अङ्गषु ्ठाभमां नभ् ।दळऩष ूणभष ावात्भने तजनष ीभमां नभ् ।चातभु ासष ्मात्भने भध्मभाभमां नभ् ।र्नरूढऩळफु न्द्धात्भने अनाशभकाभमां नभ् । 20

ज्मोर्तष्िोभात्भने कर्नस्ष्ठकाभमां नभ् ।वलकष ्रत्लात्भने कयतरकयऩषृ ्ठाभमां नभ् ॥ओं अस्ग्नशोिात्भने रृदमाम नभ् ।दळऩष णू भष ावात्भने शळयवे स्लाशा ।चातभु ासष ्मात्भने शळकामम लऴट्।र्नरूढऩळफु न्द्धात्भने कलचाम शुभ।्ज्मोर्तष्ठोभात्भने निे िमाम लौऴट् ।वलकष ्रत्लात्भने अस्िाम पट्॥बूबलुष वलु योशभर्त ददग्फन्द्ध् ॥॥ ध्यानम ् ॥आऩातारनब्स्थरान्द्तबुलनब्रह्भाण्डभावलस्पु य-ज्ज्मोर्त् स्पादिकशरङ्गभौशरवलरवत ् ऩणू ेन्द्दलु ान्द्ताभतृ ्म ।अस्तोकाप्रतु भेकभीळभर्नळं रुद्रानुलाकाञ्जऩन ्ध्मामेदीस्प्वत शवद्धमेऽद्रतु ऩदं वलप्रोऽशबवऴञ्चसे ्छछलभ ् ॥ब्रह्भाण्ड व्माप्तदेशा बशवतदशभरुचा बावभाना बुजङ्गम्कण्ठे कारा् कऩदाषकशरत ळशळकराशचण्डकोदण्डशस्ता् ।त्र्मषा रुद्राषभारा् प्रकदितवलबला ळाबं ला भरू ्तबष ेदा्रुद्रा् श्रीरुद्रवूक्त्तप्रकदितवलबला न् प्रमछछन्द्तु वौख्मभ ् ॥ 21

[Note : From here on, you will observe that accent markings are given to indicatevariations in accent.]गनपतत मंत्र :गु॒ णान॑ ां त्ला ग॒ु णऩर॑ ्तóèशलाभशे कु॒ वलं क॑ ली॒ुनाभऩु॑ ॒ुभश्रल॑ स्तभभ ् ।ज्मु॒ेष्ठ॒ुयाजु॒ ं ब्रह्भण॑ ां ब्रह्भणस्ऩतु॒ आ न्॑ ळ॒ु णृ ्लन्द्न॒ु ूर्तशब॑ स्वीदु॒ वाद॑नभ ् ॥ भशागणऩतमे ेनभ्॥ नमकम॥ ओं नभो बगलते॑ रुद्राु॒म ॥अनुवाकः 1नभस॑ ्ते रुद्रभ॒ु न्द्मल॑ उ॒ुतोत॒ु इऴल॑ ॒ुे नभ्॑ ।नभस॑ ्ते अस्तु॒ ु धन्द्लन॑ े फाुश॒ ुभमा॑-भ॒ु ुत त॒ु े नभ्॑ ॥ १.१॥मात॒ु इऴु्॑ शळ॒ु लतभ॑ ा शळु॒ लं फु॒बूल॑ तु॒ े धन्ु ॑ ।शळ॒ु ला ळय॑ ु॒व्मा॑ मा तलु॒ तमा॑ नो रुद्र भडृ म ॥ १.२॥मा ते॑ रुद्र शळ॒ु ला तु॒ नू-यघोय॒ु ाऽऩाऩ॑ काशळनी ।तमा॑ नस्तु॒ नलु ाु॒ ळन्द्तभ॑ मा॒ु धगरय॑ळतं ाशु॒ बचा॑कळीदश ॥ १.३॥माशभऴंु॑ धगरयळंतु॒ शस्तु॒ े त्रफबु॒ ष्मसष ्तल॑ े ।शळु॒ लां धगर॑ यिु॒ तां क॑ु रुु॒ भा दशóè॑॑वी्ु॒ ऩुरु॑ ऴ॒ुं जगत॑ ् ॥ १.४॥ 22

शळु॒ लेनु॒ लचव॑ ा त्ला॒ु धगरय॒ुळाछछा॑ लदाभशव ।मथा॑ न्ु॒ वलु॒शष भज्जगद॑ म॒ु क्ष्भóèव॒ु ुभना॒ु अवत॑ ् ॥ १.५॥अध्मल॑ ोचदधध लु॒क्त्ता प्रथ॑ ॒ु भो दमव्मो॑ शबु॒ ऴक् ।अशीóè॑॑शच॒ु वलाञष॓ा ्ज॒ु ंबम॒ु न्द्त्वलाा॓षशच मातधु ान॒ु ्द्म्॑ ॥ १.६॥अु॒ वौ मस्ताम॒ु ्रो अर॑ ुु॒ण उु॒त फ॒ुभ्ु् वभु॑ ॒ु ंगर्॑ ।मे च॒ु भे ाóèरु॒ुद्रा अ॒ु शबतो॑ दद॒ुषु ।धश्र॒ुता् वश॑ स्रु॒ ळोऽलऴम॑ ा॒ुóè॑शु॒ ेड॑ ईभशे ॥ १.७॥अु॒ वौ मो॑ऽलु॒वऩर॑ष ्त॒ु नीरग॑ ्रीलोु॒ वलरोद॑ शत् ।उ॒ुतनम ं॑ गोऩ॒ु ा अद॑ ृळु॒ न्द्नदृळ॑ न्द्नदु शा॒ुम्ष ॑ ।उ॒ुतमनु॒ ं वलशला॑ ब॒ु तू ार्न॒ु व दृु॒ष्िो भड॑ृ मार्त न् ॥ १.८॥नभो॑ अस्तु॒ ु नीरग॑ ्रीलाम वशस्राु॒षाम॑ भीढु॒ ु ऴे॓ा ।अथो॒ु मे अस॑ ्म॒ु वत्ला॑नो॒ऽु शं तभे मोऽ॑ कयु॒न्द्नभ्॑ ॥ १.९॥प्रभंुच॑ ु॒ धन्द्लन॑ ु॒ स्त्ल-भ॒ु बु मो॒ु-यास्त्नम॑ष ोु॒-ज्माभष ् ।माशच॑ त॒ु े शस्त॒ु इऴल॑ ्ु॒ ऩया॒ु ता बग॑ लो लऩ ॥ १.१०॥अ॒ु लु॒तत्मु॒ धनु॒ ुस्त्लóè वश॑स्राष॒ु ळतऴे॑ धु े ।र्नु॒ ळीम॑ष ळ॒ु ल्माना॒ंु भुखा॑ शळु॒ लो न्॑ व॒ु ुभना॑ बल ॥ १.११॥ 23

वलज्मु॒ ं धन्ु ॑ कऩु॒ददषनो॒ु वलळल॑ ्मोु॒ फाणल॑ ाóè उ॒ुत ।अनेळ॑ न्द्न॒ु स्मेऴल॑ आ॒ु बयु ॑स्म र्नऴु॒ंगधथ्॑ ॥ १.१२॥मा ते॑ शु॒ेर्त-भमढ॑ ु ष्िभु॒ शस्ते॑ फ॒ुबलू ॑ त॒ु े धन्ु ॑ ।तमा॒ऽु स्भास्न्द्ल॒ुशलतु॒ स्त्ल-भम॑ ु॒ क्ष्भमाु॒ ऩरय॑ब्बजु ॥ १.१३॥नभस॑ ्ते अु॒ स्त्लामुध॑ ामु॒ ाना॑तताम ध॒ु षृ ्णले॓ा ।उु॒बाभमाभ॑ ॒ु तु तु॒ े नभो॑ फाु॒शुभमाु॒ं तल॒ु धन्द्लन॑ े ॥ १.१४॥ऩरय॑ त॒ु े धन्द्लन॑ ो शेु॒र्त-यु॒स्भान्द्लण॑ृ क्त्तु वलु॒शलत्॑ ।अथो॒ु म इऴ॑ ॒ुधधस्तलाु॒ये अु॒ स्भस्न्द्नधेद॑ श॒ु तभ ् ॥ १.१५॥नभस॑ ्ते अस्तु बगलन ् वलशलेशल॒ुयाम॑ भशादु॒ेलाम॑ त्र्मंफु॒काम॑त्रिऩुयान्द्तु॒ काम॑ त्रिकास्ग्न-कारु॒ ाम॑ कारास्ग्नरु॒ुद्राम॑नीरकु॒ ण्ठाम॑ म्रतु ्मंजु ॒ु माम॑ वलेशल॒ुयाम॑वदाशळ॒ु लाम॑ श्रीभन्द्भशाद॒ुेलामु॒ नभ्॑ ॥अनुवाकः 2नभो॒ु दशय॑ण्मफाशले वेनानु॒ ्द्मे॑ दद॒ुळां चु॒ ऩतम॑ ॒ुे नभो॒ुनभो॑ ल॒ुषृ भे मोु॒ शरय॑के ळेभम् ऩळ॒ु ूनां ऩतम॑ ु॒े नभो॒ुनभ्॑ वु॒ स्स्ऩञ्जय॑ ामु॒ स्त्लऴीभ॑ ते ऩथी॒नु ां ऩतम॑ ॒ुे नभो॒ुनभो॑ फभरु॒ ळु ाम॑ वलव्माधु॒ धनेऽन्द्ना॑नाुं॒ ऩतम॑ ु॒े नभोु॒ 24

नभो॒ु शरय॑के ळामोऩलीुर॒ ्तने॑ ऩु॒ष्िानांु॒ ऩतम॑ ॒ुे नभो॒ुनभो॑ बु॒ लस्म॑ शे॒ुत्मम जगत॑ ा॒ुं ऩतम॑ ु॒े नभोु॒नभो॑ रु॒ुद्रामा॑तता॒ुवलनु॒ े षिे ाण॑ ांु॒ ऩतम॑ ॒ुे नभोु॒नभ्॑ वु॒ तू ामाश॑न्द्त्मामु॒ लनान॑ ा॒ंु ऩतम॑ ॒ुे नभो॒ुनभो॑ योदश॑ताम स्थु॒ ऩतम॑ े लु॒षृ ाणा॒ुं ऩतम॑ ॒ुे नभोु॒नभो॑ भु॒ स्न्द्िणे॑ लाणणु॒ जामु॒ कषाण॑ ा॒ंु ऩतम॑ ु॒े नभोु॒नभो॑ बलु ॒ुतं मे॑ लारयलस्कृ॒ु तामौऴध॑ ीना॒ुं ऩतम॑ ॒ुे नभो॒ुनभ॑ उु॒छचघम ोऴ॑ ामाक्रु॒ न्द्दमत॑ े ऩत्ती॒नु ां ऩतम॑ ॒ुे नभो॒ुनभ्॑ कृ त्स्नलीतु॒ ामु॒ धालत॑ ॒ु े वत्लन॑ ां॒ु ऩतम॑ ॒ुे नभ्॑ ॥अनुवाकः 3नभ्॒ु वश॑भानाम र्नव्माधु॒ धन॑ आव्माु॒धधनीन॑ ा॒ुं ऩतम॑ ॒ुे नभोु॒नभ्॑ ककु॒ बाम॑ र्नऴ॒ुङ्धगणे॑ स्त॒ु ेनानां॒ु ऩतम॑ ु॒े नभोु॒नभो॑ र्नऴु॒ङ्धगण॑ इऴधु ध॒ु भत॒ु े तस्क॑ याणां॒ु ऩतम॑ ु॒े नभोु॒नभोु॒ लञ्चत॑ े ऩरयु॒लञ्चत॑ े स्तामु॒ ूनां ऩतम॑ ॒ुे नभो॒ुनभो॑ र्नच॒ु ेयले॑ ऩरयचु॒ यामाय॑ण्माना॒ुं ऩतम॑ ु॒े नभोु॒नभ्॑ वकृ ाु॒वलभमोु॒ स्जघाóè॑॑वद्भमो भषु ्ण॒ु तां ऩतम॑ ॒ुे नभोु॒नभो॑ ऽशव॒ु भद्भमोु॒ नक्त्तु॒ ं चय॑द्भम् प्रकृु॒ न्द्ताना॒ंु ऩतम॑ ॒ुे नभोु॒नभ॑ उष्णी॒ुवऴणे॑ धगरयचु॒ याम॑ कु रु॒ ञु ्चानां॒ु ऩतम॑ ु॒े नभोु॒नभ॑ इऴभु॑ द्भमो धन्द्ला॒ुवलभमश॑ च लो॒ु नभोु॒नभ॑ आतन्द्ला॒नु भे म्॑ प्रर्तु॒ दधा॑नेभमशच लोु॒ नभो॒ु 25

नभ॑ आु॒ मछछ॑ द्भमो वलवु॒ जृ द्भमश॑ च लोु॒ नभोु॒नभो ऽस्मद॑ ्भमोु॒ वलद्ध्मद॑ ्भमशच लोु॒ नभो॒ुनभु॒ आवीन॑ ेभम्ु॒ ळमा॑नेभमशच लोु॒ नभोु॒नभ्॑ स्लु॒ऩद्भमो॒ु जाग्रद॑ ्भमशच लोु॒ नभो॒ुनभ॒ु स्स्तष्ठ॑ द्भमो॒ु धालद॑ ्भमशच लो॒ु नभो॒ुनभ्॑ व॒ु बाभम्॑ व॒ु बाऩर॑ ्तभमशच लोु॒ नभोु॒नभो॒ु अशलु॒ेभमोऽशलऩ॑ र्तभमशच लो॒ु नभ्॑ ॥अनवु ाकः 4नभ॑ आव्माु॒धधनीाभ॓ मो वल॒ुवलध्मन॑ ्द्तीभमशच लो॒ु नभो॒ुनभ॒ु उगण॑ ाभमस्तóृ èश॒ुतीभमश॑ च लोु॒ नभोु॒नभो॑ ग॒ु तृ ्वेभमो॑ ग॒ु तृ ्वऩर॑ ्तभमशच लोु॒ नभो॒ुनभोु॒ व्रातेभा॓ मोु॒ व्रातऩ॑ र्तभमशच लो॒ु नभोु॒नभो॑ गु॒ णेभमो॑ ग॒ु णऩर॑ ्तभमशच लोु॒ नभो॒ुनभो॒ु वलु॒रू॑ ऩेभमो वल॒ुशलरू॑ ऩेभमशच लो॒ु नभोु॒नभो॑ भु॒ शद्भम्॑ षुल्र॒ु के भमश॑ च लो॒ु नभो॒ुनभो॑ य॒ुधथभमो॑ऽय॒ुथभे मश॑ च लो॒ु नभोु॒नभो॒ु यथेभा॓ मो यथऩ॑ र्तभमशच लोु॒ नभो॒ुनभ्ु॒ वेना॓ाभम् वेनार्नभमश॑ च लो॒ु नभो॒ुनभ्॑ ष॒ुत्तभृ म्॑ वगं ्रशीत॒ु भृ मश॑ च लोु॒ नभोु॒नभ॒ु स्तष॑भमो यथकाु॒येभमश॑ च लो॒ु नभो॒ुनभ्ु॒ कु रार॑ ेभम् क॒ु भायष ेभ॓ा मशच लो॒ु नभो॒ु 26

नभ्॑ ऩ॒ुस्ञ्जष्िेभा॓ मो र्नऴाु॒देभमश॑ च लो॒ु नभो॒ुनभ॑ इऴ॒ुकृ द्भमो॑ धन्द्लु॒कृ द्भमश॑ च लो॒ु नभो॒ुनभो॑ भगृ ु॒ मुभम्॑ शलु॒र्नभमश॑ च लोु॒ नभोु॒नभ्ु॒ शलभम्ु॒ शलऩर॑ ्तभमशच लो॒ु नभ्॑ ॥अनवु ाकः 5नभो॑ बु॒ लाम॑ च रुदु॒ ्राम॑ चु॒नभ्॑ ळु॒ लामष ॑ च ऩळ॒ु ुऩतम॑ े च॒ुनभोु॒ नीरग॑ ्रीलाम च शळर्तु॒ कण्ठाम॑ चु॒नभ्॑ कऩ॒ुददषने॑ चु॒ व्मपु॑ ्तके ळाम चु॒नभ्॑ वशस्राु॒षाम॑ च ळु॒ तधन॑ ्द्लने च॒ुनभो॑ धगरयु॒ळाम॑ च शळवऩवलु॒ष्िाम॑ चु॒नभो॑ भीढु॒ ु ष्ि॑भामु॒ चऴे ुभ॑ ते च॒ुनभोा॓ ह्र॒ुस्लाम॑ च लाभु॒ नाम॑ चु॒नभो॑ फशृ ॒ुते च॒ु लऴमम॑ वे च॒ुनभो॑ ल॒ुदृ ्धाम॑ च व॒ु ंलदृ ्ध्लन॑ े चु॒नभो॒ु अधग्रम॑ ाम च प्रथु॒ भाम॑ च॒ुनभ॑ आु॒ ळले॑ चास्ज॒ु याम॑ चु॒नभ्ु॒ ळीर्घ्रम॑ ाम चु॒ ळीभमा॑म चु॒नभ॑ ऊ॒ु म्मा॑षम चालस्ल॒ुन्द्माम॑ च॒ुनभ्॑ स्रोत॒ु स्माम॑ च॒ु द्लीप्माम॑ च ॥ 27

अनुवाकः 6नभोा॓ ज्मु॒ेष्ठाम॑ च कर्नु॒ ष्ठाम॑ चु॒नभ्॑ ऩलू ॒ुजष ाम॑ चाऩय॒ुजाम॑ च॒ुनभो॑ भध्मु॒ भाम॑ चाऩगु॒ ल्बाम॑ चु॒नभो॑ जघु॒ न्द्माम॑ च॒ु फसु ्ध्नम॑ ाम चु॒नभ्॑ वोभ॒ु माम॑ च प्रर्तवु॒ माषम॑ च॒ुनभोु॒ माम्मा॑म चु॒ षमे ्मा॑म चु॒नभ॑ उलु॒मष ा॑मष च॒ु खल्माम॑ चु॒नभ्॒ु शरोक्त्माम॑ चालवाुन॒ ्द्मा॑म चु॒नभोु॒ लन्द्मा॑म चु॒ कक्ष्मा॑म च॒ुनभ्॑ श्र॒ुलाम॑ च प्रर्तश्रु॒लाम॑ चनभ॑ आ॒ु ळऴु ेण॑ ाम चा॒ुळयु ॑थाम चु॒नभ्ु॒ ळयू ा॑म चालशबन्द्दु॒ते चु॒नभो॑ लु॒शभणष े॑ च लरूध॒ु थने॑ चु॒नभो॑ त्रफ॒ुस्ल्भने॑ च कलु॒धचने॑ चु॒नभ्॑ श्रु॒ताम॑ च श्रुतव॒ु ेनाम॑ च ॥अनवु ाकः 7नभो॑ दनु्द्द॒ुभु माम॑ चाशन॒ु न्द्माम॑ चु॒नभो॑ धु॒ षृ ्णले॑ च प्रभु॒ ळृ ाम॑ चु॒नभो॑ द॒ुतू ाम॑ च॒ु प्रदश॑ताम चु॒ 28

नभो॑ र्नऴ॒ुङ्धगणे॑ चेऴधु ध॒ु भते॑ च॒ुनभस॑ ्तीु॒क्ष्णेऴल॑ े चाम॒ु ुधधने चु॒नभ्॑ स्लामु॒ ुधाम॑ च व॒ु धु न्द्लन॑ े च॒ुनभ्ु॒ स्रुत्मा॑म चु॒ ऩर्थ्मा॑म चु॒नभ्॑ का॒ुट्माम॑ च नीु॒प्मा॑म च॒ुनभ्॒ु वूद्मा॑म च वय॒ुस्माम॑ चु॒नभो॑ नाद॒ु ्माम॑ च लळम ु॒ न्द्ताम॑ चनभ्॒ु कू प्मा॑म चाल॒ुट्माम॑ चु॒नभोु॒ लष्माषम॑ चालु॒ष्माषम॑ च॒ुनभो॑ भ॒ु ेघमाम॑ च वलद्मु॒ ुत्माम॑ च॒ुनभ॑ ईु॒धध्रमा॑म चात॒ु प्माम॑ चु॒नभोु॒ लात्मा॑म चु॒ येस्ष्भम॑ ाम चु॒नभो॑ लास्तु॒ व्मा॑म च लास्तु॒ ऩु ाम॑ च ॥अनुवाकः 8नभ्ु॒ वोभा॑म च रु॒ुद्राम॑ चु॒ नभस॑ ्ताम॒ु ्राम॑ चारुु॒णाम॑ चु॒नभ्॑ ळु॒ ङ्गाम॑ च ऩळु॒ ऩु तम॑ े चु॒ नभ॑ उु॒ग्राम॑ च बीु॒भाम॑ च॒ुनभो॑ अग्रेलु॒धाम॑ च दयू ेल॒ुधाम॑ च॒ुनभो॑ श॒ुन्द्िे चु॒ शनी॑मवे चु॒ नभो॑ लु॒षृ भे मोु॒ शरय॑के ळभे मोु॒नभस॑ ्ताु॒यामु॒नभ्॑ ळु॒ बं ले॑ च भमोुब॒ ले॑ चु॒ 29

नभ्॑ ळकं ु॒ याम॑ च भमस्कु॒ याम॑ च॒ुनभ्॑ शळु॒ लाम॑ च शळु॒ लतय॑ ाम चु॒नभ॒ु स्तीर्थ्माम॑ष चु॒ कू ल्माम॑ चु॒नभ्॑ ऩाुम॒ ामष॑ चालाम॒ु ा॑मष चु॒नभ्॑ प्र॒ुतय॑णाम चो॒ुत्तय॑णाम चु॒नभ॑ आताम॒ु ामष॑ चारा॒दु ्मा॑म च॒ुनभ्॒ु ळष्प्माम॑ च॒ु पे न्द्माम॑ चु॒नभ्॑ शवकु॒ त्माम॑ च प्रलाह॒ु ्माम॑ च ॥अनुवाकः 9नभ॑ इरयु॒ण्माम॑ च प्रु॒ऩर्थ्मा॑म चु॒नभ्॑ ककóèशळ॒ु राम॑ चु॒ षमण॑ ाम च॒ुनभ्॑ कऩ॒ुददषने॑ च ऩुर॒ु स्तमे॑ च॒ुनभोु॒ गोष्ठमाम॑ च॒ु गहृ ्मा॑म चु॒नभ॒ु स्तल्प्माम॑ च॒ु गेह्मा॑म चु॒नभ्॑ काट॒ु ्मा॑म च गह्लये॒ुष्ठाम॑ चु॒नभोा॓ रृद॒ुयमाम॑ च र्नलु॒ेष्प्माम॑ च॒ुनभ्॑ ऩाóèवु॒ व्माम॑ च यजु॒ स्माम॑ चु॒नभ्ु॒ ळषु ्क्त्मा॑म च शरय॒ुत्मा॑म चु॒नभोु॒ रोप्माम॑ चोर॒ु प्माम॑ चु॒नभ॑ ऊ॒ु व्मा॑मष च व॒ु मू ्माष॑म च॒ु 30

नभ्॑ ऩु॒ण्माष॑म च ऩणळष ु॒ द्मा॑म च॒ुनभोऽ॑ ऩग॒ु यु भाणाम चाशबघन॒ु ते च॒ुनभ॑ आस्ख्खद॒ुते च॑ प्रस्ख्खदु॒ते च॒ुनभो॑ ल् ककरय॒ुके भमो॑ दुे॒लानाु॒óè॒॑ु रृद॑मेभमो॒ुनभो॑ वलषीण॒ु के भमोु॒ नभो॑ वलधचन्द्ल॒ुत्के भमोु॒नभ॑ आर्नश॒ुषतेभमो॒ु नभ॑ आभीलु॒त्के भम्॑ ॥अनवु ाकः 10द्राऩ॒ुे अन्द्धव॑ स्ऩतु॒ े दरय॑द्रु॒न्द्नीरर॑ ोदशत ।ए॒ुऴां ऩरु ु॑ ऴाणाभु॒ ेऴां ऩळ॑ ु॒ नू ां भा बेभायष ो॒ु भो ए॑ऴाु॒ंककं च॒ु नाभभ॑ त ् ॥ १०.१॥मा ते॑ रुद्र शळ॒ु ला त॒ु न्ू शळु॒ ला वल॒ुशलाश॑ बेऴजी ।शळु॒ ला रु॒ुद्रस्म॑ बेऴु॒जी तमा॑ नो भडृ जीलु॒ वे॓ा ॥ १०.२॥इु॒भाóèरुदु॒ ्राम॑ त॒ु लवे॑ कऩ॒ुददषनेा॓ षुम॒ द्ली॑यामु॒ प्रबय॑ ाभशे भ॒ु र्तभ ् ।मथा॑ न्ु॒ ळभवद॑ ्द्वल॒ुऩदेु॒ चतुष॑ ्ऩदु॒े वलशलं॑ ऩु॒ष्िं ग्राभे॑अु॒ स्स्भन्द्नना॑तुयभ ् ॥ १०.३॥भ॒ु डृ ा नो॑ रुद्रो॒तु नो॒ु भमस॑ ्कृ धध ष॒ुमद॑ ्लीयाम॒ु नभव॑ ा वलधेभ ते ।मछछं चु॒ मोशच॒ु भनुय॑ ाम॒ु जे वऩु॒ता तद॑शमाभु॒ तल॑ रुद्र॒ु प्रणीत॑ ौ ॥ १०.४॥ 31

भा नो॑ भ॒ु शान्द्तभ॑ ॒ु ुत भा नो॑ अब॒ु कष ं भा न॒ु उषन॑ ्द्त-भु॒ ुत भा न॑ उक्षु॒तभ ् ।भा नो॑ लधी् वऩ॒ुतयं॒ु भोत भात॒ु यं॑ वप्रु॒मा भा नस॑ ्तु॒ नुलो॑ रुद्र यीरयऴ् ॥ १०.५॥भानस॑ ्तोुक॒ े तनम॑ ु॒े भा नु॒ आमुव॑ ऴ॒ु भा नो॒ु गोऴु॒ भा नो॒ु अशलेऴ॑ ु यीरयऴ् ।ली॒यु ान्द्भा नो॑ रुद्र बाशभ॒ु तोऽलध॑ ी-शु॒षवलष्भन॑ ्द्तोु॒ नभव॑ ा वलधेभ ते ॥ १०.६॥आयात्ते॑ गो॒ुघन उु॒त ऩूर॑ ुऴु॒घने षमु॒ द्ली॑याम वु॒ ुम्नभ॒ु स्भे ते॑ अस्तु ।यषा॑ च नो॒ु अधध॑ च देल ब्रु॒हू ्मथा॑ च न्ु॒ ळभ॑ष मछछ द्वलु॒फशा्ष ॑ा॓ ॥ १०.७॥स्तु॒ दु श श्रु॒तं गत॑ ॒ु वष दं॒ु मलु ान॑ ं भु॒ गृ न्द्न बी॒भु -भुऩ॑ श॒ुत्नुभ॒ु ुग्रभ ् ।भ॒ु डृ ा जर॑ य॒ुिे रु॑ द्रु॒ स्तला॑नो अ॒ु न्द्मन्द्ते॑ अ॒ु स्भस्न्द्नलऩ॑ न्द्तु॒ ु वेना्॑ा॓ ॥ १०.८॥ऩरय॑णो रु॒ुद्रस्म॑ शेर्तलण॑षृ क्त्त॒ु ु ऩरय॑ त्लु॒ेऴस्म॑ दभु ॒ु रष ्तय॑घाु॒मो् ।अल॑ स्स्थ॒ु या भघल॑ द्भमस्तनषु ्ल॒ु भीढ्लस॑ ्तो॒कु ामु॒ तनम॑ ाम भडृ म ॥ १०.९॥भीढु॑ष्िभ॒ु शळलत॑ भ शळ॒ु लो न्॑ वु॒ ुभना॑ बल ।ऩु॒य॒ुभु॒ े ल॒ुषृ आमधु॑ ं र्न॒ु धामु॒ कृ स्त्त॒ु ं लवा॑न आचय॑ ु॒ वऩना॑कंु॒ वलभ्ु॒ दागद॑ श ॥ १०.१०॥वलकक॑ रयदु॒ वलरोद॑ शत॒ु नभस॑ ्ते अस्तु बगल् ।मास्ते व॒ु शस्रóè॑॑शु॒ेतमोऽ॒ु न्द्मभ॒ु स्भस्न्द्नलऩ॑ न्द्तु॒ ु ता् ॥ १०.११॥व॒ु शस्राण॑ ण वशस्रु॒ धा फा॑शु॒लोस्तल॑ शु॒ेतम्॑ ।तावाु॒भीळा॑नो बगल् ऩया॒चु ीनाु॒ भखु ा॑ कृ धध ॥ १०.१२॥ 32

अनुवाकः 11वु॒ शस्राण॑ ण वशस्रु॒ ळो मे रु॒ुद्रा अधध॒ु बूम्मा॓ाभ ् ।तेऴाóè॑॑वशस्रमोजु॒ नऽे लु॒धन्द्लार॑ ्न तन्द्भशव ॥ ११.१॥अु॒ स्स्भन ् भश॑ ॒ुत्मणु॒ लष ेऽा॓ न्द्तरय॑षे ब॒ु ला अधध॑ ॥ ११.२॥नीरग॑ ्रीला् शळर्तु॒ कण्ठा्॑ा॓ ळ॒ु लाष अु॒ ध् ष॑भाच॒ु या् ॥ ११.३॥नीरग॑ ्रीला् शळर्त॒ु कण्ठाु॒ ददलóè॑॑रुद॒ु ्रा उऩध॑ श्रता् ॥ ११.४॥मे ल॒ुषृ ेऴु॑ वु॒ स्स्ऩजं य॑ ाु॒ नीरग॑ ्रीला वलरोद॑ शता् ॥ ११.५॥मे ब॒ु तू ाना॒भु धधऩ॑ तमो वलशळु॒ खाव्॑ कऩ॒ुददषन्॑ ॥ ११.६॥मे अन्द्नेऴ॑ ु वलु॒वलध्मस॑ ्न्द्तु॒ ऩािऴ॑े ु॒ वऩफतो॒ु जनान॑ ् ॥ ११.७॥मे ऩु॒थां ऩध॑ थ॒ु यष॑म ऐरफ॒ुदृ ा मु॒ व्मुध्॑ ॥ ११.८॥मे तीुथ॒ ारष ्न॑ प्र॒ुचय॑स्न्द्त॒ु वु॒ कृ ालन॑ ्द्तो र्नऴु॒ङ्धगण्॑ ॥ ११.९॥म एु॒तालन॑ ्द्तशच॒ु बमू ाóè॑॑वशच॒ु ददळो॑ रुु॒द्रा वलत॑ स्स्थ॒ु ये ।तऴे ाóè॑व॑ शस्र-मोजु॒ ने ऽलु॒धन्द्ला॑र्न तन्द्भशव ॥ ११.१०॥नभो॑ रुु॒द्रेभमोु॒ मे ऩध॑ृ थ॒ु व्मां मेा॓ ऽन्द्तरय॑षु॒ेमे ददु॒वल मेऴाु॒भन्द्न॒ु ं लातो॑ लु॒ऴ॒ुशष भऴल॑ ॒ु-स्तभे मो॒ु दळ॒ुप्राचीद॒ु षळ॑ दक्षुण॒ ा दळ॑ प्र॒ुतीची॒ुदषळोदीच॑ ीद॒ु षळोध॒ु ्लाषस्तेभमोु॒नभु॒ स्ते नो॑ भडृ मन्द्तु॒ ु ते मं द्वलु॒ष्भो मशच॑ नो॒ु द्लेस्ष्ि॒ुतं लो॒ु जम्बे॑ दधाशभ ॥ ११.११॥ 33

Concluding Manthras:त्र्मफं॑ कं मजाभशे वुगु॒ स्न्द्धं ऩुस॑ ्ष्िु॒लधन॑ष भ ् ।उु॒लाष॒रु ु॒ुकशभल॑ ु॒ फन्द्धन॑ ान्द्भु॒ तृ ्मो-भषु॑ष ीमु॒ भाऽभतृ ा॓ता ् ॥ १॥मो रुु॒द्रो अु॒ ग्नौ मो अ॒ु प्वु म ओऴध॑ ीऴ॒ु ।मो रुु॒द्रो वलशला॒ु बुलन॑ ाऽऽवलु॒लेळु॒ तस्भम॑ रुु॒द्राम॒ु नभो॑ अस्तु ॥ २॥तभषु॑ ्िु दश॒ु म् स्स्लु॒ऴ्ु व॒ु ुधन्द्लाु॒ मो वलश॑ लस्म॒ु ष॑मर्त बेऴु॒जस्म॑ ।मक्ष्ला॓भा ॒ु शे वौ॓ाभन॒ु वाम॑ रुद॒ु ्रं नभोाश॓ ब द॒ुेलभवुय॑ ं दलु स्म ॥ ३॥अ॒ु मं भ॒ु े शस्तो॒ु बगल॑ ान॒ु मं भु॒ े बगल॑ त्तय् ।अु॒ मं भेा॓ वलु॒शल-बेऴ॓ा जोऽु॒ मóè शळु॒ लाशबभ॑ ळनष ् ॥ ४॥मे ते॑ वु॒ शस्रभ॑ ॒ु मतु ॒ु ं ऩाळा॒ु भतृ ्मो॒ु भत्माष॑म॒ु शन्द्तल॑ े ।तान ् म॒ु सस्म॑ भाुम॒ माु॒ वलान॒ुष ल॑ मजाभशे ।भ॒ु तृ ्मल॒ुे स्लाशा॑ भु॒ तृ ्मलु॒े स्लाशाा॓ ॥ ५॥ओं नभो बगलते रुद्राम वलष्णले भतृ ्मभु॑ े ऩाद॒ु श ।प्राणानां ग्रस्न्द्थयशव रुद्रो भा॑ वलळान॒ु ्द्तक् ।तेनान्द्नने ा॓ाप्मामु॒ स्ल ॥ ६॥नभो रुद्राम वलष्णले भतृ ्मभु े ऩादश॥ ओं ळास्न्द्त्ु॒ ळास्न्द्त्ु॒ ळास्न्द्त्॑ ॥ 34

॥ चमकं ॥अग्ना॑वलष्णू वजोऴव॑ ॒ु ेभा लधन॑ष ्द्तु ला॒ंु धगय्॑ ।द्ममु ्नमलाषजेश॑ ब॒ु यागत॑ भ ् ।लाजश॑ च भे प्रव॒ु लशच॑ भ॒ु ेप्रमर॑ ्तशच भु॒ े प्रशवर॑ ्तशच भे धीरु॒ ्तशच॑ भु॒ े क्रतुश॑ च भु॒ ेस्लय॑शच भु॒ े शरोक॑ शच भे श्रालु॒ शच॑ भ॒ु े श्रुर्तश॑ च भ॒ु ेज्मोर्तश॑ च भ॒ु े वुलश॑ च भे प्राण॒ु शच॑ भेऽऩा॒नु शच॑ भेव्माुन॒ शचु॒ भेऽवशु॑ च भे धच॒ु त्तं च॑ भु॒ आधीत॑ ं च भ॒ु ेलाक्त्च॑ भ॒ु े भनशच॑ भ॒ु े चषश॑ु च भ॒ु े श्रोिं॑ च भ॒ु े दष॑शच भु॒ ेफरं॑ च भु॒ ओजश॑ च भु॒ े वश॑शच भु॒ आमुश॑ च भेज॒ु या च॑ भ आ॒ु त्भा च॑ भे त॒ु नशू च॑ भु॒ े ळभ॑ष च भ॒ु े लभ॑ष च॒ु भेऽङ्गार॑ ्न च भ॒ु ेऽस्थार्न॑ च भ॒ु े ऩरूóè॑व॑ ऴ च भ॒ु ेळयीयाण॑ ण च भे ॥ १॥ज्ममष्ठमं॑ च भ॒ु आधधऩ॑ त्मं च भे भ॒ु न्द्मशु च॑ भु॒ ेबाभश॑ च भेऽभश॑ च॒ु भेऽम्बश॑ च भे ज॒ु भे ा च॑ भे भदश॒ुभा च॑ भेलरयु॒भा च॑ भे प्रधथ॒ु भा च॑ भे लु॒ष्भाष च॑ भे द्राघ॒ु ुमा च॑ भेल॒ुदृ ्धं च॑ भ॒ु े लवृ द्धश॑ च भे व॒ु त्मं च॑ भे श्र॒ुद्धा च॑ भ॒ु ेजगछ॑ च भु॒ े धनं॑ च भु॒ े लळश॑ च भ॒ु े स्त्लवऴश॑ च भे क्रीड॒ु ा च॑ भु॒ ेभोद॑शच भे जाुत॒ ं च॑ भे जर्न॒ु ष्मभा॑णं च भे वु॒ ूक्त्तं च॑ भे 35

वुकृु॒ तं च॑ भे वलु॒त्तं च॑ भु॒ े लेद्मं॑ च भे बु॒ तू ं च॑ भेबवलु॒ष्मछच॑ भे वु॒ गु ं च॑ भे वु॒ ुऩथं च भ ऋ॒ु द्धं च॑ भु॒ऋवद्धश॑ च भे क्त्रप्तभष च॑ भु॒ े क्त्रस्प्तशष च भे भ॒ु र्तशच भेवुभु॒ र्तशच॑ भे ॥ २॥ळं च॑ भु॒ े भमश॑ च भे वप्रु॒मं च॑ भेऽनुकाभ॒ु शच॑ भु॒ ेकाभश॑ च भे वौभनु॒ वशच॑ भे बु॒ द्रं च॑ भ॒ु े श्रेमश॑ च भु॒ ेलस्मश॑ च भ॒ु े मळश॑ च भु॒ े बगश॑ च भ॒ु े द्रवलण॑ ं च भेम॒ु न्द्ता च॑ भे ध॒ु ताष च॑ भ॒ु े षेभश॑ च भ॒ु े धरृ ्तश॑ च भ॒ु ेवलशलं॑ च भु॒ े भश॑शच भे वु॒ ंवलछच॑ भ॒ु े सािं॑ च भ॒ु ेवशू च॑ भे प्रु॒वशू च॑ भु॒ े वी॑यं च भे रु॒ मशच॑ भ ऋु॒ तं च॑ भ॒ु ेऽभत॑ृ ं च भेऽमु॒ क्ष्भं च॒ु भेऽनाभ॑ मछच भे जी॒ुलातशु॑ च भेदीघामष ॒ु तु ्लं च॑ भेऽनशभ॒ु िं च॒ु भेऽबम॑ ं च भे वु॒ गु ं च॑ भु॒ ेळमन॑ ं च भे व॒ु ऴू ा च॑ भे व॒ु ुददनं॑ च भे ॥ 3॥ऊक्त्च॑ष भे व॒ु नू तृ ा॑ च भ॒ु े ऩमश॑ च भु॒ े यवश॑ च भेघ॒ु तृ ं च॑ भ॒ु े भधु॑ च भु॒ े वस्ग्धश॑ च भु॒ े वऩी॑र्तशच भेकृु॒ वऴशच॑ भु॒ े लसृ ्ष्ि॑शच भु॒ े जमिं॑ च भ औु॒ र्भ॑द्मं च भेय॒ुर्मशच॑ भ॒ु े यामश॑ च भे ऩु॒ष्िं च॑ भु॒ े ऩुस्ष्ि॑शच भेवलु॒बु च॑ भे प्रु॒बु च॑ भे फ॒ुशु च॑ भु॒ े बमू श॑ च भेऩ॒ुणू ं च॑ भे ऩु॒णू तष य॑ ं च॒ु भेऽक्ष॑र्तशच भ॒ु े कू मल॑ ाशच॒ु भेऽन्द्नं॑ चु॒ भेऽषछु च भे व्रीु॒दशमश॑ च भु॒ े मलाा॓शच भ॒ु े भाऴाश॓ा च भु॒ े 36

र्तराा॓शच भे भ॒ु दु ्गाशच॑ भे खल्लाशा॓ च भे गो॒ुधूभाश॑ च भेभु॒ वुयाशा॓ च भे वप्रु॒मंगल॑ शच॒ु भेऽणलशच भेशमा॒भु ाकाशा॓ च भे नील॒ु ायाश॓ा च भे ॥ ४॥अशभा॑ च भ॒ु े भसृ ्त्तक॑ ा च भे धगु॒ यमश॑ च भ॒ु े ऩलत॑ष ाशच भु॒ ेशवक॑ ताशच भ॒ु े लनु॒ स्ऩतम॑ शच भु॒ े दशय॑ण्मं च॒ु भेऽमश॑ च भ॒ु े वीवं॑ च भ॒ु े िऩशु॑ च भे शमाुभ॒ ं च॑ भेरोु॒शं च॑ भ॒ु ेऽस्ग्नशच॑ भ॒ु आऩश॑ च भे ली॒रु ुधश॑ च भ॒ुओऴध॑ मशच भे कृ ष्िऩु॒छमं च॑ भेऽकृ ष्िऩ॒ुछमं च॑ भेग्राम्माशच॑ भे ऩ॒ुळल॑ आयु॒ण्माशच॑ मु॒ सेन॑ कल्ऩन्द्तांवलु॒त्तं च॑ भ॒ु े वलस्त्तश॑ च भे ब॒ु तू ं च॑ भु॒ े बूर्तश॑ च भु॒ ेलवु॑ च भे लव॒ु र्तशच॑ भु॒ े कभ॑ष च भ॒ु े ळस्क्त्तश॑ चु॒ भेऽथशष च॑ भु॒ एभश॑ च भ॒ु इर्तश॑ च भु॒ े गर्तश॑ च भे ॥ ५॥अु॒ स्ग्नशच॑ भु॒ इन्द्द्र॑शच भु॒ े वोभश॑ च भ॒ु इन्द्द्र॑शच भेववल॒ुता च॑ भु॒ इन्द्द्र॑शच भु॒ े वय॑स्लती च भु॒ इन्द्द्र॑शच भेऩु॒ऴू ा च॑ भ॒ु इन्द्द्र॑शच भु॒ े फशृ ु॒स्ऩर्तश॑ च भ॒ु इन्द्द्र॑शच भेशभ॒ु िशच॑ भ॒ु इन्द्द्र॑शच भ॒ु े लरु॑ णशच भ॒ु इन्द्द्र॑शच भ॒ु ेत्लष्िा॑ च भ॒ु इन्द्द्र॑शच भे धाुत॒ ा च॑ भ॒ु इन्द्द्र॑शच भ॒ु ेवलष्णुश॑ च भ॒ु इन्द्द्र॑शच भ॒ु ेऽस्शलनौ॑ च भु॒ इन्द्द्र॑शच भेभ॒ु रुतश॑ च भु॒ इन्द्द्र॑शच भ॒ु े वलशले॑ च भे दुे॒ला इन्द्द्र॑शच भेऩधृ थ॒ु ली च॑ भ॒ु इन्द्द्र॑शच भु॒ ेऽन्द्तरय॑षं च भ॒ु इन्द्द्र॑शच भ॒ु े 37

द्मौशच॑ भ॒ु इन्द्द्र॑शच भु॒ े ददळश॑ च भु॒ इन्द्द्र॑शच भेभूधाष च॑ भु॒ इन्द्द्र॑शच भे प्र॒ुजाऩर॑ ्तशच भु॒ इन्द्द्र॑शच भे ॥ ६॥अ॒ु óè॒॑ुळशु च॑ भे य॒ुस्शभशच॒ु भेऽदा॓ाभमशच॒ु भेऽधधऩ॑ र्तशच भउऩाु॒óè॒॑ुळुशच॑ भेऽन्द्तमा॒भुष शच॑ भ ऐन्द्द्रलामु॒ लशच॑ भेभमिालरुणु॒ शच॑ भ आस्शलु॒नशच॑ भे प्रर्तप्रु॒स्थानश॑ च भेळु॒ ुक्रशच॑ भे भ॒ु न्द्थी च॑ भ आग्रम॒ु णशच॑ भे लशम लद॒ुेलशच॑ भेध्र॒ु लु शच॑ भे लशम लान॒ु यशच॑ भ ऋतगु ्र॒ु शाशच॑ भेऽर्तग्राहु॒ ्मााश॓ च भ ऐन्द्द्राु॒ग्नशच॑ भे लमशलदु॒ेलशच॑ भेभरुत्ल॒ुतीमा॓ाशच भे भाश॒ेुन्द्द्रशच॑ भ आदद॒ुत्मशच॑ भेवावल॒ुिशच॑ भे वायस्ल॒ुतशच॑ भे ऩौष॒ु ्णशच॑ भेऩात्नीलु॒तशच॑ भे शारयमोजु॒ नशच॑ भे ॥ ७॥इु॒ध्भशच॑ भे फु॒दशशष च॑ भु॒ े लेददळच॑ ् भ॒ु े धधस्ष्णम॑ ाशच भ॒ु ेस्रचु श॑ च भे चभ॒ु वाशच॑ भ॒ु े ग्रालाण॑ शच भ॒ु े स्लय॑लशच भउऩयु॒लाशच॑ भे ऽधध॒ु ऴलण॑ े च भे द्रोणकर॒ु ळशच॑ भेलामु॒ व्मार॑ ्न च भे ऩूतु॒ बछृ च॑ भे आधलु॒नीमश॑ च भ॒ुआग्नी॓धा ्रं च भे शवल॒ुधाषनं॑ च भे गु॒ शृ ाशच॑ भु॒ े वद॑शच भेऩयु ोु॒डाळाा॓शच भे ऩचु॒ ताशच॑ भेऽलब॒ु थृ शच॑ भेस्लगाकाय॒ु शच॑ भे ॥ ८॥अु॒ स्ग्नशच॑ भे ध॒ु भशष च॑ भु॒ ेऽकष शच॑ भु॒ े वूमश॑ष च भेप्राु॒णशच॑ भेऽशलभ॒ु ेधशच॑ भे ऩधृ थु॒ ली चु॒ भे ऽदद॑र्तशच भ॒ु े 38

ददर्तश॑ च भ॒ु े द्मौशच॑ भ॒ु े ळक्त्लय॑ ीयु॒ङ्गरु म॑ ो ददळश॑ च भेम॒ु सने ॑ कल्ऩन्द्ताभ॒ु कृ ्त्च॑ भु॒ े वाभ॑ च भ॒ु े स्तोभश॑ च भु॒ ेमजशु॑ च भे दीु॒षा च॑ भु॒ े तऩश॑ च भ ऋु॒ तुशच॑ भे व्रतं च॑ भेऽशोयाुि॒ मो॓ाल॒ुषषृ ्ट्मा फश॑ृ द्रथन्द्त॒ु ये च॑ भे म॒ु सने ॑ कल्ऩेताभ ् ॥ ९॥गबा॓ाशष च भे लु॒त्वाशच॑ भ॒ु े त्र्मवलश॑ च भे ि॒ुम् ु॒ ली च॑ भेददत्म॒ु लाट् च॑ भे ददत्मौु॒शी च॑ भु॒ े ऩञ्चाव॑ लशच भेऩञ्चालु॒ ी च॑ भे त्रिलु॒त्वशच॑ भे त्रिल॒ुत्वा च॑ भेतुमु॒ लष ाट् च॑ भे तमु यशु॒ ी च॑ भे ऩष्ठ॒ुलाट् च॑ भे ऩष्ठौुश॒ ी च॑ भउु॒षा च॑ भे ल॒ुळा च॑ भ ऋऴु॒बशच भे ल॒ुेशछच॑ भेऽनु॒ ड्लाञ्च॑ भे ध॒ु ेनुशच॑ भु॒ आममु॑ ु॒ सष ेन॑ कल्ऩतांप्राणु॒ ो म॒ु सने कल्ऩताभऩाुन॒ ो म॒ु सने ॑ कल्ऩतांव्मान॒ु ो मु॒ सने ॑ कल्ऩतां॒ु चष॑ुमु॒ सष ेन॑ कल्ऩता॒ुóè॑ु॒श्रोिं॑ मु॒ सने ॑ कल्ऩतां॒ु भनो॑ मु॒ सेन॑ कल्ऩतां॒ुलाग्मु॒ सने ॑ कल्ऩताभाुत॒ ्भा म॒ु सने ॑ कल्ऩतांमु॒ सो म॒ु सेन॑ कल्ऩताभ ् ॥ १०॥एका॑ च भे र्तु॒ स्रशच॑ भ॒ु े ऩञ्च॑ च भे वु॒ प्त च॑ भ॒ु ेनल च भ॒ु एकाद॑ ळ च भु॒ े िमो॑दळ च भु॒ े ऩचं द॑ ळ च भेव॒ु प्तद॑ळ च भ॒ु े नलद॑ ळ च भु॒ एक॑ वलóèळर्तशच भ॒ु ेिमो॑वलóèळर्तशच भे॑ ऩचं व॑ लóèळर्तशच भेवु॒ प्तवलु॒óè॑ळ॑ र्तशच भु॒ े नलव॑ लóèळर्तशच भु॒ 39

एक॑ त्रिóèळछच भ॒ु े िमस॑ ्स्िóèळछच भ॒ु ेचतस॑ ्रशच भु॒ ेऽष्िौ च॑ भु॒ े द्लाद॑ळ च भ॒ु े ऴोडळ॑ च भेवलóèळु॒ र्तशच॑ भु॒ े चतुव॑ लóष èळर्तशच भु॒ ेऽष्िावलóè॑ळ॑ र्तशच भु॒ ेद्लात्रिóè॑॑ळछच भ॒ु े ऴट्त्रिóè॑ळ॑ छच भे चत्लरय॒ुóè॑ळ॒ु छच॑ भ॒ु ेचतुश॑ चत्लारयóèळछच॑ भु॒ ेऽष्िाचत॑ ्लारयóèळछच भ॒ु ेलाजश॑ च प्रव॒ु लशचा॑वऩ॒ुजशच॒ु क्रतशु॑ च॒ु वुलश॑ च भ॒ु ूधाष चु॒व्मस्शनम॑ शचान्द्त्माम॒ु नशचान्द्त्मश॑ च बौल॒ुनशच॒ुबलु न॑ ु॒ शचाधधऩ॑ र्तशच ॥ ११॥ 40

SHREE RUDRAM -- FULL TEXT IN ROMAN SCRIPT LAGHUNYAASAMOm.Athhaathmaanam shivaathmaanam shreerudra roopam dhhyaayeth.Shudhdhha sphatika sankaasham thrinethram panchavakthrakam.Gangaadhharam dhashabhujam sarvaaabharaNa bhooshitham.Neelagreevam shashaangkaaangkam naagayajnopaveethinam.Vyaaghracharmoththareeyam cha vareNyam abhayapradham..Kamandalvaksha soothraaNaam dhhaariNam shoolah paaNinamJwalantham pingala jataa shikhaamudhyothadhhaariNam.VrishaskandhhasamaarooDam umaadhehaardhhadhhaaariNam.Amrithenaaplutham shaantham dhivyabhogasamanvitham.Dhigdevathaa samaayuktham suraasuranamaskrtham.Nithyam cha shaasvatham shudhdhham dhhruvamaksharamavyayamSarvavyaapinameeshaanam rudram vai vishvaroopiNam.Evam dhhyaathvaa dhvijassamyak thatho yajanamaarabheth. 41

PrathishTa or placing of the specified deities in our subtle bodyAthhaatho rudra snaanaarchanaabhishekavidhhim vyaakhyaasyaamah.Aadhitha eva theerthhe snaathvaa udhethya shuchih prayatho brahmachaarishuklavaasaa Devaabhimukhah sthhithvaa aathmani devataah sthhapayeth.Prajaname brahmaa thishTathu. paadhayorVishNusthishTathu.hasthayorharasthishTathu. baahvayorIndrasthishTathu.jaTareagnisthishTathu. Hrdhaye shivasthishTathu.kaNTe vasvasthishTathu. Vakthre saraswathee thishTathu.naasikayorvaayusthishTathu. Nayanyoshchandhraadhithyau thishTethaam.Karnayorashvinau thishTetham. Lalaate rudraasthishTanthu.moordhhnyaadhithyaasthishTanthu. Shirasi mahaaDevasthishTathu.Shikhaayaam vaamaDevasthishTathu. prshTe pinaakee thishTathu.Purathah shoolee thishTathu. Paarshvayoh shivaashankarau thishTethaam.Sarvatho vaayusthishTathu.Thatho bahih sarvathoagnirjwaalaamaalaa parivrthasthishTathu.Sarveshvangeshu sarvaa Devataa yathhaasthhaanam thishTanthu.Maam rakshanthu.SANKALPA MANTHRAS:Asya shree rudraadhyaaya prashna mahaamanthrasyaAghora rshihAnushtup chhandhahsankarshaNamoorthiswaroopo yo asaavaadhithyah paramapurushah sa esharudhro Devataa.Namah shivaayethi beejam.Shivathayethi shakthih.MahaaDevayethi keelakam.Shree saambasadhaashiva prasaadha sidhdhhyarthhe jape viniyogah.Om agnihothraathmane angushTaabhyaam namah.Dharshapoornamaasaathmane tharjaneebhyaam namah. 42

Chaathurmaasaathmane madhhyamaabhyaam namah.nirooDapashubandhhaathmane annamikaabhyaam namah.Jyothishtomaathmane kanishTikaabhyaam namah.Sarvakrathvaathmane karathalakaraprshTaabhyaam namah.Om agnihothraathmane hrdhayaaya namah.Dharshapoornamaasaathmane shirase swaahaa.Chaathurmaasaathmane shikhaayai vashat.nirooDapashubandhhaathmane kavachaaya hum.jyothishTomaathmane nethrathrayaaya vaushat.Sarvakrathvaathmane asthraaya phat.Bhoorbhuvassuvaromithi dhigbandhhah.DHHYAANAM:aapaathaaLa namah sthhalaantha bhuvana brahmaandamaavispurathjyothih sphaatika linga mauLi vilasath poornendhu vaanthmrthaih.Asthokaaputhamekameeshamanisham rudraanuvaakan japanDhhyaayedheepsitha sidhdhhaye dhhruvapadham viproabhishinchechchhivam.Brahmaandavyaapthadhehaa bhasithahimaruchaa bhaasamaanaa bhujangaih.kaNTe kaalaah kapardhakalitha shashikalaashchaNdakodhaNdahasthaah.Thryakshaa rudraakshamaalaah prakatithavibhavaah shaambhavaamoorthibhedhaahRudraa shreerudrasookthaprakatithavibhavaa nah prayachchhanthu saukhyam.GANAPATHI MANTHRAM:GaNaanaam thvaa GaNapathigm havaamahe kavimkaveenaamupamashravasthamam.jyeshTaraajam bahmaNaam brahmaNaspatha aa nah shrNvannoothibhih seedhasaadhanam.MahaagaNapathaye namah. 43

NAMAKAM 1.1 1.2Om namo bhagawathe rudraaya. 1.3 1.4NAMAKAM -- ANUVAAKA 1 1.5 1.6Om namasthe rudramanyava uthotha ishave namah.Namasthe asthu dhhanvane baahubhyaa-mutha the namah. 1.7Yaatha ishuh shivathamaa shivam babhoova the dhhanuh. 1.8Shivaa sharavyaa yaa thava thayaa no rudra mrdaya. 1.9Yaa the rudra shivaa thanooraghoraapaapakaashinee.Thayaa nasthanuvaa shanthamayaa girishanthaabhichaakasheehiYaamishum girishantha hasthe bibharshyashthave.Shivaam girithra thaam kuru maa higmsee purusham jagath.Shivena vachasaa thvaa girishaachchhaa vadhaamasi.Yathhaa nah sarvamijjagadhayakshmagmsumanaa asath.Adhhyavochadhadhhi vakthaa prathhamo daivyo bhishak.Aheegmshcha sarvaangjambhayanthsarvaashcha yaathudhhaanyah.Asau yasthaamro aruna utha babhruh sumangalah.Ye chemaagmrudraa abhitho dhikshu shrithaah sahasrashoaishaagmheda eemahe.Asau yovasarapathi neelagreevaa vilohithah.Uthainam gopaa adhrshannadhrshanudhahaaryah.Uthainam vishvaa bhoothaani sa dhrshto mrdayaathi nah.Namo asthu neelagreevaaya sahasraakshaaya meeDushe.Athho ye asya sathvaanoham thebhyokaranhamah.44

Pramuncha dhhanvanasthava-mubhayo-raarthniyor-jyaam. 1.10Yaashcha the hastha ishavah paraa thaa bhagavo vapa. 1.11 1.12Avathathya dhhanusthavagm sahasraaksha shatheshudhhe . 1.13Nisheerya shalyaanaam mukhaa shivo nah sumanaa bhava . 1.14 1.15Vijyam dhhanuh kapardhino vishalyo baaNavaagm utha.Aneshannasyeshava aabhurasya nishangathhih.Yaa the hethirmeeDushtama hasthe babhoova the dhhanuh.Thayaasmaanvishvathasthva-mayakshmayaa paribbhhuja.Namasthe asthvaayudhhaayaanaathathaya dhhrshNave.Ubhaabhyaamutha the namo baahubhyaam thava dhhanvane.Pari the dhhanvano hethirasmaanvrNakthu vishvathah.Athho ya ishudhhisthavaare asminnidhhehi tham.Concluding ManthraNamasthe asthu bhagavan vishveshwaraayaa mahaaDevaaya thryambakaaya,Thripuraanthakaaya thrikaagni-kaalaaya kaalaagni rudraayaneelakaNTaaya mrthyunjayaaya sarveshwaraayasadhaashivaaya shreeman mahaaDevaaya namah.NAMAKAM -- ANUVAAKA 2 2.1Namo hiranya baahave senaanye dhishaam cha pathaye namah 2.2Namo vrkshebhyo harikeshebhyah pashoonaam pathaye namah 2.3Namo saspinjaraaya thwisheemathe pathheenaam pathaye namah 45