Shree Rudram E Book

1.11अु॒ लु॒तत्मु॒ धनु॒ सु ्त्लóè वश॑स्राष॒ु ळतऴे॑ ुधे ।र्नु॒ ळीम॑ष ळ॒ु ल्माना॒ंु भुखा॑ शळु॒ लो न्॑ व॒ु भु ना॑ बल ॥ १.११॥Avathathya dhhanusthavagm sahasraaksha shatheshudhhe .Nisheerya shalyaanaam mukhaa shivo nah sumanaa bhava .After unstringing bow your all-seeing hundredAvathathya dhhanu thvam sahasraaksha shathain the quiverishudhheNot destructive of the arrows points O Shiva us calmNisheerya shalyaanaam mukhaa shivah nah sumanaabecomebhavaNotes: Sheervi = Destructive; hurtful.Translation of manthra:O, all-seeing Shiva, after unstringing your bow, please make the points of thehundreds of arrows blunt and non-destructive and place them in the quiver sothat they look calm to us. 1.12वलज्म॒ु ं धन्ु ॑ कऩ॒ुददषनोु॒ वलळल॑ ्मो॒ु फाणल॑ ाóè उु॒त ।अनळे॑ न्द्नु॒ स्मेऴल॑ आु॒ बुय॑स्म र्नऴु॒ंगधथ्॑ ॥ १.१२॥Vijyam dhhanuh kapardhino vishalyo baaNavaagm utha.Aneshannasyeshava aabhurasya nishangathhih. 96

Unstringed bow Rudra not hurtful arrows and also baaNa vaa uthavijyam dhhanuh kapardhinah vishalyahIncapable of piercing us of arrows of little capacityAneshan aabhurasya nah asya Ishavabowman / archernishangathhihNotes: Jyaa = bow-stringTranslation of manthra:O Lord with matted hair, let the bow string be loosened, let these arrows bewithout capacity to pierce and cause hurt. May these bowman‟s arrows thusbecome ineffective. 1.13मा ते॑ शेु॒र्त-भमढ॑ ु ष्िभु॒ शस्ते॑ फ॒ुबलू ॑ तु॒ े धनु्॑ ।तमाु॒ऽस्भास्न्द्ल॒ुशलत॒ु स्त्ल-भम॑ ॒ु क्ष्भमाु॒ ऩरय॑ब्बजु ॥Yaa the hethirmeeDushtama hasthe babhoova the dhhanuh.Thayaasmaanvishvathasthva-mayakshmayaa paribbhhuja.request your weapon Shiva in hands tawnyyaa the hethir meeDushtama hasthe babhoovayour bowthe dhhanuhyour us all round you freedom from disease ayakshmayaaThava asmaan vishvatha thvam 97

in addition protectionPari bhhujaNotes :MeeDushtamah = Epithet of Shiva. Mee = To go; To move. Ushtah = A bullPari = Further; In adddition; Very; Excesssive. Bhuj = Protect; guard.Translation of manthra:O tawny haired, Shiva, with your weapon in hand and your bow, please grant usfreedom from disease, and also all round protection. 1.14नभस॑ ्ते अ॒ु स्त्लामुध॑ ाम॒ु ाना॑तताम धु॒ षृ ्णले॓ा ।उु॒बाभमाभ॑ ॒ु ुत तु॒ े नभो॑ फाशु॒ ुभमा॒ंु तलु॒ धन्द्लन॑ े ॥Namasthe asthvaayudhhaayaanaathathaya dhhrshNave.Ubhaabhyaamutha the namo baahubhyaam thava dhhanvane.Prostrations to your weapon not drawn / not ready to strikeNamasthe asthva aayudhhaaya anaathathaayavaliant / bolddhhrshNaveboth practised and your prostrations both the arms yourUbhaabhyaam utha the namah baahubhyaam thavabowdhhanvaneTranslation of manthra:O valiant one, prostrations to your undrawn weapon, and prostrations to your twoarms which are practised and skilled in the use of these weapons. 98

1.15ऩरय॑ त॒ु े धन्द्लन॑ ो शु॒ेर्त-य॒ुस्भान्द्लण॑ृ क्त्तु वल॒ुशलत्॑ ।अथो॒ु म इ॑ऴ॒ुधधस्तलाु॒ये अु॒ स्भस्न्द्नधेद॑ श॒ु तभ ् ॥Pari the dhhanvano hethirasmaanvrNakthu vishvathah.Athho ya ishudhhisthavaare asminnidhhehi tham.from that of your bow not arrow us hurtPari the dhhanva nah hethir asmaan vrnakthuin any wayvishvathahNow this quiver your far away from us safe place yourAthho yah ishudhhih thava aare asman nidhhehi thamNotes :VraNathi = to hurt; to wound. Ishuh = Arrow. Ishudhhih = Quiver.Aaraath = Far; to a distant place. Nidhhih = A storehouse.Translation of manthra:Let the arrows from your bow not hurt us in any way. Please place this quiver faraway from us in a safe place. 99

Concluding manthraNamasthe asthu bhagavan vishveshwaraayaa mahaaDevaaya tharyambakaaya,Thripuraanthakaaya thrikaagni-kaalaaya kaalaagni rudraayaneelakaNTaaya mrthyunjayaaya sarveshwaraayasadhaashivaaya shreeman mahaaDevaaya namah.Prostrations to you Rudra Lord of the universe theNamasthe asthu bhagavan vishveshwaraayaagreatest among deities the three-eyedmahaaDevaaya thryambakaaya,Who destroyed the three cities (built for asuras by Maya)Thripuraanthakaayawho is the master of the three firesthrikaagni-kaalaayaWho is the destructive fire at the end of the world Rudrakaalaagni rudraayawho has a blue neck who has won over the Lord of deathneelakaNTaaya, Mrthyunjayaayawho is the Lord of everything Who is ever peacefulsarveshwaraaya sadhaashivaayaone with superhuman power the greatest Deva prostrationsshreeman mahaaDevaaya namahNote: For this concluding manthra, no separate translation is needed here as the word-to-word translation itself is clear. The overview of this anuvaaka gives a good translationof this manthra. 100

NAMAKAM -- ANUVAAKA 1 -- OVERVIEWThe mythological context of this hymn is that Rudra has just annihilatedThripuraasura and his army after a fierce battle. He looks awesome, ferociousand full of rage -- a warrior with great skill and anger, who will take time tocool down. The general context is that Rudra is very angry about the extent ofdeceipt and wickedness prevailing in this world.People are terrified, and pray to propitiate and soften Him, and to invoke Hisbenign form. In this anuvaaka, we propitiate Rudra in many ways and thenpray to Him for His grace. We bow in front of Rudra‟s arrows and weapons, and we bow to Rudra‟s arms which use the weapons. We invoke His assuaged, soothing, serene and blissful form by chanting hymns in His praise, and by extolling Him,  as the foremost divine physician who has the cure for all the ills of man;  as the Lord who confers happiness and showers boons; who praises our good deeds and forgives our bad deeds;  who appears on the sky as the sun day after day, without fail, to be in direct view and thus easily accessible to everyone and bring cheer, nourishment and happiness to all. We appeal to Rudra to make his weapons auspicious and harmless to all living beings. We appeal to Him to throw away the arrow in His hand, to unstring His bow, to make the pointed end of all His arrows blunt and unable to pierce, and place them in His quiver so that they look calm. We pray to Rudra and express that we would rather that He used His weapons to give us protection against negative forces and freedom from disease.Then, we again bow to Rudra‟s weapons and to His arms which are practisedand skilled in the use of the weapons, with the plea that the weapons may notbe used and may be kept away in a safe place. 101

At the end of the anuvaaka, a full manthra is dedicated to addressing Rudraby eleven different epithets which extol His infinite power, greatness andkindness, and prostrating before Him in deep reverence. We extol Rudra as1. the Lord of the universe,2. the greatest among deities,3. the three-eyed,4. the Lord who destroyed the three cities of the asuras,5. the master of the three fires,6. the destructive fire at the end of the world,7. the One with a blue patch in the neck, caused by his undaunted act of saving the world from poison,8. the Lord who won over the lord of death,9. the Lord of everything,10. ever peaceful, and11. the One with supernal power.Each epithet speaks of a different story or feature of Rudra‟s greatness, powerand kindness. NAMAKAM – ANUVAAKA 2 -- TRANSLATION 2-1नभो॒ु दशय॑ण्मफाशले वेनाुन॒ ्द्मे॑ ददु॒ळां च॒ु ऩतम॑ ु॒े नभ्Namo hiraNya baahave senaanye dhishaam cha pathaye namahProstrations with ornaments of gold on the arms armyNamah hiraNya baahave senaanyethe quarters and the Lord prostrationsdishaam cha pathaye namahNOTES:Dhishaa = Directions; Quarters; Regions. 102

Translation of manthra:Prostrations to the Lord [ Rudra] whose arms are adorned with ornaments ofgold, who is the Lord of his army, and the Lord of the quarters. Prostrations. 2-2नभो॑ लु॒षृ भे मो॒ु शरय॑के ळभे म् ऩळ॒ु नू ां ऩतम॑ ॒ुे नभ्Namo vrkshebhyo harikeshebhyah pashoonaam pathaye namahProstrations who is in the trees tawny / reddish brownNamah vrkshebhyah harihair of cattle / animals the Lord prostrationskeshebhyah namah pashoonaam pathayeTranslation of manthra:Prostrations (to Rudra), who is seen in the trees and in all animals, is theircreator and protects them. Prostrations. 2-3नभ्॑ वु॒ स्स्ऩञ्जय॑ ामु॒ स्त्लऴीभ॑ ते ऩथीन॒ु ां ऩतम॑ ु॒े नभ्Namo saspinjaraaya thvisheemathe pathheenaam pathaye namahprostrations reddish brown/ tawny brilliance shineNamah saspinjaraaya thvish eerecognised of pathways Lord and protector prostrationsmathe pathheenaam pathaye namahTranslation of manthra:Prostrations to tawny-haired Rudra, who, with his powerful effulgence, isrecognized as the beacon light showing the road to spiritual progress for all.Prostrations. 103

2-4नभो॑ फभर॒ु ुळाम॑ वलव्मा॒ुधधनऽे न्द्ना॑नाुं॒ ऩतम॑ ॒ुे नभ्Namo babhlushaaya vivyaadhhine annaanaam pathaye namahProstrations to the tawny haired those afflicted with diseaseNamah babhlushaaya vivyaadhhineof food Lord Prostrations Namahannaanaam pathayeNOTES: One with tawny coloured hair:“Babhlu” not in dictionary. Nearest word “babhru” =Epithet of Shiva.Translation of manthra:Prostrations to the tawny-haired Lord of the special prescribed diet that is fed tothose afflicted with disease. Prostrations. 2-5नभो॒ु शरय॑के ळामोऩलीुर॒ ्तने॑ ऩु॒ष्िानांु॒ ऩतम॑ ु॒े नभ्Namo hari keshaayopaveethine pushtaanaam pathaye namahProstrations tawny haired who wears the sacred threadNamah hari keshaaaya upaveeethineof the eminent and well endowed Lord prostrationspushtaanaam pathaye namahTranslation of manthra:Prostrations to the tawny-haired Rudra who wears the yajnopavitha and who isthe Lord of the eminent, prosperous and richly endowed. 104

2-6नभो॑ बु॒ लस्म॑ शेु॒त्मम जगत॑ ांु॒ ऩतम॑ ॒ुे नभ्Namo bhavasya hethyai jagathaam pathaye namahProstrations of samsaara puts an end to universe LordNamah bhavasya hethyai Jagathaam pathayeprostrationsnamahTranslation of manthra:Prostrations to Him who can put an end to the cycle of repeated births anddeaths, and prostrations to the Lord of the universe. 2-7नभो॑ रुदु॒ ्रामा॑तता॒ुवलनु॒ े षिे ाण॑ ा॒ुं ऩतम॑ ु॒े नभ्Namo Rudrayaathathaavine kshethraaNaam pathaye namahProstrations Rudra with strung bow places of pilgrimageNamah rudraaya aathathaavine kshethraaNaamLord prostrationspathaye namahNotes:Aathatha = Stretched (as a bow string).Kshethram = Field; land; landed property; abode; region; a place of pilgrimage.Translation of manthra:Prostrations to Rudra with His strung bow; and prostrations to the Lord of all land/ places of pilgrimage. 105

2-8नभ्॑ वु॒ ूतामाश॑न्द्त्माम॒ु लना॑ना॒ुं ऩतम॑ ु॒े नभ्Namo soothaayaa hanthyaaya vanaanaam pathaye namahProstrations charioteer who cannot be killed/destroyed ahanthyaayaNamah soothaayaOf the forests Lord prostrationsVanaanaam pathaye namahTranslation of manthra:Prostrations to the charioteer who is indestructible and is the Lord of the forests.Prostrations. 2-9नभो॑ योदश॑ताम स्थु॒ ऩतम॑ े ल॒ुषृ ाणा॒ुं ऩतम॑ ु॒े नभ्Namo rohithaaya sthhapathaye vrkshaaNaam pathaye namahProstrations red-coloured masler in every fieldNamah rohithaaya sthhapathayeof the trees Lord ProstrationsvrkshaaNaam pathaye NamahNOTES:Sthhapathih = King; Architect; Master carpenter; Charioteer.Though “Rohitha” means red, Rudra‟s hair is referred to as tawny coloured.Translation of manthra:Prostrations to the tawny-haired master in every field and Lord of the trees.Prostrations. 106

2-10नभो॑ भ॒ु स्न्द्िणे॑ लाणण॒ु जाम॒ु कषा॑णा॒ुं ऩतम॑ ु॒े नभ्Namo manthriNe vaaNijaaya kakshaaNaam pathaye namahProstrations minister/counsel to the king of merchants and traders vaaNijaayaNamah manthriNecreepers, grass, dry grass / trees, dead wood Lord prostrationsKakshaaNaam pathaye namahNotes:Kakshah = Creepers; grass; dry grass; forest of dry trees and dead wood; interiors offorests.Translation of manthra:Prostrations to Rudra who is the Lord of the minister to the king, of merchants andtraders, and also of all growing vegetation, as well as dry grass, dry trees anddead wood. Prostrations [to the sole creator and sustainer and Lord of all.] 2-11नभो॑ बलु ु॒ंतमे॑ लारयलस्कृ॒ु तामौऴध॑ ीनां॒ु ऩतम॑ ु॒े नभ्Namo bhuvanthaye vaarivaskrthaayaushadhheenaam pathaye namahProstrations the earth; the worlds; cosmosNamah bhuvanampervading to the limit of time and space; and inside everything as theessenceanthayeWho showers rains all over of herbs/plants Lord prostrationsvaarivaskrthaaya aushadhheenaam pathaye namah 107

Notes: Antha = End; Limit (In time and space);Bhuvanam = The worlds; The earth. Anthay = In the end; Inside.Essence. Anthathah = Inside; within.Translation of manthra:Prostrations to the Lord who pervades the entire cosmos to the limits of time andspace, and who remains in everything as the essence. He is in the rain whichcauses all vegetation, including medicinal herbs and plants. Prostrations. 2-12नभ॑ उ॒ुछचघम ोऴ॑ ामाक्र॒ु न्द्दमत॑ े ऩत्तीु॒नां ऩतम॑ ु॒े नभ्Namo Uchchairghoshaayaakrandhayathe paththeenaam pathaye namahProstrations loudly tumultuous yelling defeated / overcome aakrandhayatheNamah uchchair ghoshaayaOf foot soldiers Lord prostrationspaththeenaam pathaye namahTranslation of manthra:Prostrations to Him whose loud and awesome war cry is feared by His vanquishedenemies, and who is the lord of the foot soldiers (infantry). Prostrations. 2-13नभ्॑ कृ त्स्नली॒तु ाम॒ु धालत॑ ॒ु े वत्लन॑ ां॒ु ऩतम॑ ु॒े नभ्॑ ॥Namo krthsnaveethaaya dhhaavathe sathvanaam pathaye namahProstrations entire (enemy lines) disappear/ run awayNamah krthsna veethaaya 108

Who advances in assault against (the enemy ) of good peopledhhaavathe sathvanaamprotector prostrationspathaye namahTranslation of manthra:Prostrations to Him who advances in assault against entire enemy lines, forcingthem to flee, and who protects and takes care of good people. Prostrations. NAMAKAM -- ANUVAAKA 2 -- OVERVIEWThe mythological context of this hymn being the just-concluded fierce combatwhich saw the end of Thripuraasura, this anuvaaka starts with prostrations toRudra as the Lord of His army and the Lord of the quarters. With repeatprostrations, Rudra is extolled as indestructible and visualized as weapons-drawn and advancing in assault against entire enemy lines, forcing them toflee. His awesome war cry is feared by His vanquished enemies. Rudra ishailed as the emperor, architect, master carpenter (chariot maker), championcharioteer, the Lord of the foot soldiers (infantry) --- indeed, the master ofevery field.Rudra, the mighty destroyer of evil forces, is revered as the Lord who takescare of good people.The description of Rudra‟s ubiquitousness and our looking up to Him as the“Pathi” or the Lord or the sustainer and protector of all that He creates, and asassuming myriads of forms for the functioning of the world, also begins withthis anuvaaka.With repeat prostrations, Rudra is extolled as the Paramaathman (TheSupreme Soul) who immeasurably extends over the entire cosmos tothe limits of time and space, and is the essence of everything in it. 109

We prostrate before Rudra who dwells in the trees, forests, and in cattle, andis their Lord and protector. He is seen as the Lord of even dry grass, dry treesand dead wood. He is the Lord of all land. He is the Lord of herbs and plants,incuding medicinal herbs. He is thus looked up to with respect and gratitudeas the Lord of the special diet fed to those who are afflicted with disease.Rudra is seen as the rain which makes herbs, plants and all vegetationhappen.Rudra is the Lord of the quarters, of the universe, of all beings (human andother), and of food and nourishment.Rudra, who wears the yajnopavitha, is regarded as the first BraahmaNa orpriest and is worshipped as the Lord of the eminent and distinguishedpersonages who are complete and perfect, with the virtues of supremeknowledge, wisdom, and dharma, and who have contributed to the spread ofspiritual knowledge and dharma among mankind.With his powerful effulgence, Rudra is the beacon light showing the road tospiritual progress for all. He is the Lord of the universe who can put an end tothe cycle of repeated births and deaths. He is the lord of all holy places ofpilgrimage. NAMAKAM -- ANUVAAKA 3 -- TRANSLATION 3.1नभ्॒ु वश॑भानाम र्नव्मा॒धु धन॑ आव्मा॒धु धनीन॑ ांु॒ ऩतम॑ ु॒े नभ्Namah sahamaanaaya nivyaadhina aavyaadhineenaam pathaye namahProstrations endure respectable continuously disease / ailmentNamah saha maanaaya ni vyaadhhina 110

towards who are about to be diseased Lord prostrationsAa vyaadhhineenaam pathaye namahNotes:Sah = endure. Maanah = Respect; Honour; Regard. Ni = Intensity; Continuance.vyaadhhih = Sickness, disease.Nee = Lead to.Translation of manthra:Prostrations to the Lord (protector) of respectable people who are enduringcontinued sickness in their current life; and also of those who are about to get intoprolonged sickness. Prostrations.Note: Good people in their current life may be suffering, or may be about to suffer,from prolonged sickness due to the residual negative karmas of their past lives. In suchcases, the Lord protects them by mitigating their hardships. 3.2नभ्॑ ककु॒ बाम॑ र्नऴ॒ुङ्धगणे॑ स्तु॒ ने ानांु॒ ऩतम॑ ु॒े नभ्Namo kakubhaaya nishangiNe sthenaanaam pathaye namahProstrations who stands prominent like the peak of a mountainNamah kakubhaayaarrow in hand / archernishangiNeof thieves Lord / protector prostrationssthenaanaam pathaye namahTranslation of manthra:Prostrations to the archer who stands prominent like the summit of a mountain.Prostrations to the redeemer of thieves [when they surrender to Him]. 111

3.3नभो॑ र्नऴ॒ुङ्धगण॑ इऴधु ध॒ु भत॒ु े तस्क॑ याणा॒ुं ऩतम॑ ॒ुे नभ्Namo nishangiNa ishudhhimathe thaskaraaNaam pathaye namahProstrations an arrow in his hand a quiver hung on his back ishudhhimatheNamah nishangiNathieves/robbers Lord / protector prostrationsthaskaraaNaam pathaye namahTranslation of manthra:Prostrations to Rudra with an arrow in His hand and a quiver on His back; who isthe redeemer of thieves and robbers [when they surrender to Him]. Prostrations. 3.4नभो॒ु लञ्चत॑ े ऩरयु॒लञ्चत॑ े स्ताम॒ु नू ां ऩतम॑ ु॒े नभ्Namo vanchathe parivanchathe sthaayoonam pathaye namahProstrations cheats / frauds regular cheats / frauds parivanchatheNamah vanchathethose who belong to the owner and steal unnoticed Lordsthaayoonaam pathayeprostrationsnamahNotes:Sthhaa = Stay, dwell, live.“Sthaayoo” is taken as referring to those who stay in the same premises, i.e, are insidersand belong to the owner, and steal unnoticed. 112

Sthenaa = Thieves; Robbers. “sthenah” in verse 2 refers to thieves, i.e, outsiders whoenter the premises and steal. Both these categories work in stealth. “Sthaayoo” alsoincludes those who misappropriate money, valuables or property entrusted to their care.Translation of manthra:Prostrations to Rudra who redeems [when they surrender to Him] cheats andfrauds, and also those who are staying in the owner‟s property and steal from theinside unnoticed. Prostrations. 3.5नभो॑ र्नच॒ु ये ले॑ ऩरयचु॒ यामाय॑ण्माना॒ुं ऩतम॑ ॒ुे नभ्Namo nicherave paricharaayaaraNyaanaam pathaye namahProstrations with caution / watchfully / guardedly movingNamah ni charasomewhat those who are servants and attendantsiva Paricharaayaof the inhabitants of forests Lord / protector prostrationsaaraNyaanaam pathaye namahTranslation of manthra:Prostrations to Rudra who redeems [when they surrender to Him] the servantsand attendants who are moving about cautiously and watchfully in their master‟shouse with intent to steal, and those who live and roam in forests to steal fromtravellers. Prostrations. 3.6नभ्॑ वकृ ा॒ुवलभमोु॒ स्जघाóè॑॑वद्भमो भषु ्णु॒ तां ऩतम॑ ॒ुे नभ्Namo srkaavibhyo jighaagmsadhbhyo mushNathaam pathaye namah 113

Prostrations armed property murderers fruits / produceNamah srkaa vibhah jighaam sadh{a]bhyoof those who steal / filch Lord / protector prostrationsmushNathaam pathaye Namah.NOTES: Vibhavah = Wealth; Riches; PropertySrkaa = Arrow / Any weapon. Sadhah = Fruit of trees.Jigaamsu = Murderous.Translation of manthra:Prostrations to Rudra who redeems [when they surrender to Him] armed andmurderous thieves, steal fruits and produce from others‟ property. Prostrations. 3.7नभो॑ ऽशव॒ु भद्भमोु॒ नक्त्त॒ु ं चय॑द्भम् प्रकृ॒ु न्द्तानांु॒ ऩतम॑ ॒ुे नभ्Namo asimadhbhyo naktham charadhbhyah prakrnthaanaam pathaye namahProstrations those with a knife and drunk at nightNamah asimadhbhyah nakthammoving about those who cut / injure Lord prostrationscharadbhyah prakrnthaanaam pathaye namahNotes: Asih = A sword; knife. Madh = drunk; inebriated.Translation of manthra:Prostrations to Rudra who redeems (after they surrender to Him) the knife-wielding drunkards who roam at night and injure people with their knives.Prostrations. 114

3.8नभ॑ उष्णीुव॒ ऴणे॑ धगरयचु॒ याम॑ कु रु॒ ुञ्चानां॒ु ऩतम॑ ु॒े नभ्Nama UshNeeshiNe giricharaaya kulunchaanaam pathaye namahProstrations those who wear a turbanNamah ushNeeshiNeWho move in mountains formidable thieves Lord Prostrationsgiricharaaya kulunchaanaam pathaye namahNotes:Kulah = Thief. Unchad = Fierce; formidable.Translation of manthra:Prostrations to Lord Rudra who is the redeemer (if they surrender to Him) of theformidable bandits, brigands and marauders who operate in hilly and mountainousforests. Prostrations. 3.9From this verse onwards the attendants/soldiers (Rudras) of Shiva are invoked.नभ॑ इऴभु॑ द्भमो धन्द्ला॒ुवलभमश॑ च लोु॒ नभ्Nama Ishumadhbhyo dhhanvaavibhyashcha vo namahProstrations who wield the arrows who wield the bows andNamah ishumadhbhyah Dhhanvaavibhyah chaalso prostrationsvaa namahTranslation of manthra:Prostrations to [Rudras] who wield arrows and bows. Prostrations to all of you. 115

3.10नभ॑ आतन्द्ला॒ुनभे म्॑ प्रर्तु॒ दधान॑ ेभमशच लोु॒ नभ्Nama aathanvaanebhyah prathidhadhhaanebhyashcha vo namahProstrations (to Rudras) who have stretched their bowsNamah aathanvaanebhyahin battle (with arrows fitted ready to shoot) and also prostrationsprathidhadhhaanebhyah cha vaa namahNotes:Aathan = Stretched. Aathatha = Stretched (as a bow string).PrathidhaaraNam = Fighting; battle. Prathidhhah = Fighting; combat.Prathidhhaavanam = Assailing; Attacking.Translation of manthra:Prostrations (to Rudras) who are engaged in battle with bows stretched andarrows in position, poised to shoot. Prostrations to you 3.11नभ॑ आु॒ मछछ॑ द्भमो वलव॒ु जृ द्भमश॑ च लो॒ु नभ्Nama aayachchhadhbhyo visrjadhbhyashcha vo namahProstrations who pull the string of the bowNama aayachchhadhbhyahwho discharge arrows from the bow and also prostrations namahvisrjadhbhyah cha vaaNotes: aayamanam = Stretching (as a bow). Srj = To release; to let go. 116

Translation of manthra:Prostrations to Rudras who are engaged in assault, pulling the strings of theirbows and discharging arrows on enemies. Prostrations to you. 3.12नभो ऽस्मद॑ ्भमोु॒ वलद्ध्मद॑ ्भमशच लोु॒ नभ्Namah asyadhbhyo vidhdhhadhyadhbhyashcha vo namahProstrations who fight with arrows/weaponsNamah asyadhbhyahwho are skilled at using weapons and also prostrationsVidhdhhyadhbhyah cha vaa namahNotes : The art or science ofAsthram = Missile; arrow; weapon; the science of missiles.Asthra yudhdham = Fighting with weapons. Asthre-vidhyaa =throwing missiles.Translation of manthra:Prostrations to those Rudras who fight with arrows/weapons, and to those Rudraswho have knowledge of the science of arrows/weapons and are skilled at usingarrows/ weapons. Prostrations to all of you.Note: This verse can be deemed to cover personnel involved in the full range of functionsto do with weaponry --- the science of their making, the actual making, science of usingthem, and the skill of using them. In modern parlance, this can be deemed to cover thedesigner of the weapon, those involved in manufacture, the trainer, and the soldier whouses it. Rudra‟s omnipresence is for all ages. 3.13नभ॒ु आवीन॑ भे म्॒ु ळमा॑नेभमशच लो॒ु नभ्Nama aaseenebhyah shayaanebhyashcha vo namah 117

Prostrations who are seated who are lying down/sleeping shayaanebhyahNamah aaseenebhyahand also prostrationscha vaa namahTranslation of manthra: seated or lying down / sleeping.Prostrations to Rudras who are resting --Prostrations to all of you. 3.14नभ्॑ स्लु॒ऩद्भमो॒ु जाग्रद॑ ्भमशच लोु॒ नभ्Namah svapadhbhyo jaagradhbhyashcha vo namahProstrations who are asleep who are watchful/vigilant andNamah svapadhbhyah jaagradhbhyah chaalso prostrationsvaa namahTranslation of manthra:Prostrations to Rudras who are asleep and to Rudras who are guarding andkeeping vigilance at night. Prostrations to all of you. 3.15नभु॒ -स्स्तष्ठ॑ द्भमो॒ु धालद॑ ्भमशच लोु॒ नभ्Nama-sthishTadhbhyo dhhaavadhbhyashcha vo namahProstrations who are standing (awaiting the command / to defendNamah sthishTadhbhyahwho are running / advancing in assault and also prostrations vaa namahdhhaavadhbhyah cha 118

Translation of manthra:Prostrations to Rudras who are standing ( to defend or awaiting command) andthose who are advancing in assault against the enemy. Prostrations to all of you. 3.16नभ्॑ वु॒ बाभम्॑ वु॒ बाऩर॑ ्तभमशच लोु॒ नभ्Namah sabhaabhyah sabhaapathibhyashcha vo namahProstrations who are gathered in assemblyNamah sabhaabhyahwho are presiding over the assemblies and also prostrations namahsabhaapathibhyah cha vaaTranslation of manthra:Prostrations to Rudras who are gathered in the governing council / assembly andto those who are heads of the councils / assemblies. Prostrations to all of you. 3.17नभो॒ु अशल॒ुेभमोऽशलऩ॑ र्तभमशच लो॒ु नभ्Namo ashvebhyo ashvapathibhyashcha vo namahProstrations who are in the form of horsesNamah ashvebhyahin the form of those who ride/train them and also prostrationsAshvapathibhyah cha vaa namahTranslatiaon of manthra:Prostrations to Rudras who form part of the cavalry -- in the form of horses andthose who are in the form of those who ride / train / maintain them. Prostrationsto all of you. 119

NAMAKAM -- ANUVAAKA 3 -- OVERVIEWThe first anuvaaka begins by bowing in front of Rudra‟s arrows and weaponsand also to Rudra as their powerful and deft user. The second anuvaakabegins by hailing Rudra as the indestructible Lord of His army, and visualizingHim as weapons drawn and advancing in assault against enemy lines. He isadmired as the master of every weapon and aspect of warfare.In this anuvaaka, we continue to address Rudra, as before, as the “pathi” (theLord), but with the spotlight now turning to a specific category of people -- thebad elements. Rudra is now addressed as the “pathi” or the Lord of those whocommit the sin of taking away money, valuables and belongings of otherpeople by stealth or by force from their homes or from outside --- thieves,robbers, burglars, cheats, fraudsters, embezzlers, swindlers, muggers,pilferers, pick-pockets, bandits, brigands, marauders -- and also those who killto get what they want. The belief is that, since Rudra is the lord of all andresides in all beings as their essence, even such elements can hope to beredeemed by His grace, if they surrender to Him. At the same time, Rudra isalso viewed as the lord of His army with lethal striking power, and as themighty archer standing tall like a mountain, arrow in hand and ready to strike.The implied belief is clearly that the bad elements can hope to be redeemedonly if they surrender to him and give up their ways; and if they don‟t, thenRudra the terrible, weapons in hand, is ready to deal with them.Rudra the Paramaathman remains as the essence in all that he creates, andman is the highest species among God‟s creations. It follows that man‟soriginal nature is divine. Man is not just a physical body with a life force, butthe eternal soul embodied to be able to function in the phenomenal world.Once embodied, however, the soul forgets its divine origin and tends toidentify itself with its limited physical form and to believe that it is a biologicalentity different and separate from other similar entities. In this mindset, thesoul falls from its spiritual and divine consciousness to matter-boundconsciousness, and keeps drifting in its ego, ignorance, desire andindividualised limited existence. God‟s purpose behind creation seems to be toallow man his own free will to use his imagination and curiosity about hisorigin to choose to evolve towards rediscovering his spiritual and divine 120

nature. The other choice for man is to believe in his little universe of body,senses and possessions and to keep drifting in his ignorance, with no goal insight beyond mundane living. This can make him selfish, greedy, wealth-oriented and power-oriented. Greed and envy can lead him to a life ofcheating, thieving, embezzling, looting, robbing, etc. These traits are just theopposite of the traits of love, affection, honesty, kindness, service andbenevolence, which a person desiring to live in harmony with his divine orignwould like to practise. Man may have strayed into destructive ways bypersonal choice or by force of circumstances or by his parents or grandparentshaving gotten into these lines. Whatever the circumstance, man can still hopefor his soul to be redeemed if he surrenders to the Lord and gives up his ways.Rudra is the Lord of all in this inclusive, profound and benign sense. So,symbolically, Rudra‟s battle against diabolism continues even after the end ofThripuraasura.In the rest of this anuvaaka, we prostrate before Rudra‟s warriors who are invarious stages of action and deployment -- in combat, awaiting command tostrike, at rest, or taking turns guarding while others are at rest. We offerprostrations to a range of war personnel, right from those involved in thescience of weapons, the theory of use of weapons, to the actual warriors whouse them, and also their trainers and commanders. The cavalry, with itsgamut of personnel, is also addressed -- horses, warriors who ride them, andthose who train and maintain them. We also offer prostrations to Rudra‟sministers and advisors, and to Rudra as their head.Rudra‟s omnipresence is beyond time; it is ageless. So, his being the essenceof all beings is as valid today as it was in the ancient times. 121

NAMAKAM -- ANUVAAKA 4 -- TRANSLATION 4.1नभ॑ आव्माधु॒ धनी॓भा मो वल॒ुवलध्मन॑ ्द्तीभमशच लोु॒ नभ्Nama aavyaadhhineebhyo vividhhyantheebhyashcha vo namahProstrations all around disease / ailments reduce (foes) toNamah aa vya[a]dhhi neebhyahvarious, diverse ways strike / kill and also prostrationsVividhha hantheebhyah cha vaa namahNOTES: Vyadhhanu = To pierce, hurt, wound.Translation of manthra:Prostrations to you who can make enemies (bad elements) everywhere sufferdisease and ailments; and, who can strike and kill in various ways. Prostrations.Note : This manthra addresses the warriors in the army of Rudra. 4.2नभ॒ु उगण॑ ाभमस्तóृ èश॒ुतीभमश॑ च लो॒ु नभ्Nama ugaNaabhyasthrgmhatheebhyhashcha vo namahProstrations to Shiva’s gaNaas capable of wounding / killingNamah uh gaNaabhyah thrmhatheebhyahand also prostrations to youcha vaa namahNOTES:Uh = Name of Shiva. Thrmh = To kill; hurt.Hathih = Killing; Destroying; Wounding. 122

Translation of manthra:Prostrations to Rudra‟s GaNas who are capable of killing and wounding.Prostrations.Note: In Hindu mythology, “GaNaas” refers to the troop of Shiva‟s attendants who areunder the special superintendence of GaNesha. 4.3नभो॑ गु॒ तृ ्वेभमो॑ गु॒ तृ ्वऩर॑ ्तभमशच लो॒ु नभ्Namo grthsebhyo grthsapathibhyah cha vaa namahProstrations who covet / chase world objects their protector grthsapathibhahNamah grthsebhyahand also Prostrationscha vaa NamahNotes:Grdhh = To covet; Desire„; Strive after greedily.Translation of manthra:Prostrations to Rudra who is in the form of people coveting and chasing senseobjects. Prostrations to Rudra who is their Lord, i.e, whose grace can redeemthem. 4.4नभो॒ु व्रातेभा॓ मोु॒ व्रातऩ॑ र्तभमशच लो॒ु नभ्Namo vraathebhyo vraathapathibyascha vo namahProstrations multitudes of manual labourers on casual employmentNamah vraathebhyah 123

leaders of workers / labour and also prostrationsvraathapathibhyah cha vaa namahNOTES:Vraathah = Mulltitude, flock who work as manual labour on daily wage basis on casualemploymentTranslation of manthra:Prostrations to Rudra who is in the form of the multitudes of people who live asworkers / labourers and who is also in the form of their leaders. Prostrations. 4.5नभो॑ ग॒ु णेभमो॑ ग॒ु णऩर॑ ्तभमशच लो॒ु नभ्Namo gaNebhyo GaNapathibhyashcha vo namahProstrations gaNaas and their leader and also prostrationsNamah gaNebhyo GaNapathibhyah cha vaa namahNotes:GaNah = Attendants of Shiva under the special superintendence of GaNesha.Translation of manthra:Prostrations to the gaNaas and prostrations to GaNesha, their leader. 4.6नभो॒ु वल॒ुरू॑ ऩेभमो वलु॒शलरू॑ ऩेभमशच लो॒ु नभ्Namo viroopebhyo vishvaroopebhyashcha vo namahProstrations deformed beings beings of all forms and vishvaroopebhyah chaNamah viroopebhyah 124

also prostrationsvaa namahTranslation of manthra:Prostrations to Rudra who is in the form of those who are born deformed; and whois in beings of all forms, human and other. Prostrations. 4.7नभो॑ भ॒ु शद्भम्॑ षुल्र॒ु के भमश॑ च लो॒ु नभ्Namo mahadbhyah kshullakebhyashcha vo namahProstrationns the high / the noble the low / the vile andNamah mahadhbhyah kshullakebhyah chaalso Prostrationsvaa NamahTranslation of manthra:Prostrations to Rudra who is in the form of the high and noble and also in theform of the low, vile and insignificant people. Prostrations. . 4.8नभो॑ यु॒धथभमो॑ऽय॒ुथभे मश॑ च लोु॒ नभ्Namo rathhibhyo arathhebhyashcha vo namahProstratioins who are riding chariots who move on foot and arathhebhyah chaNamah rathhibhyahalso prostrationsvaa namah 125

Translation of manthra:Prostrations to Rudra who is in the form of warriors who fight from chariots, andprostrations to Rudra who is the form of foot soldiers (infantry). 4.9नभोु॒ यथेभा॓ मो यथऩ॑ र्तभमशच लो॒ु नभ्Namo rathhebhyo rathhapathibhyashcha vo namahProstrations chariots owners of chariots and alsoNamah cha vaa rathhebhyo rathhapathibhyahprostrationsnamahTranslation of manthra:Prostrations to Rudra who is in the form of chariots and also in form of the ownersof chariots. Prostrations. 4.10नभ्ु॒ वेना॓ाभम् वेनार्नभमश॑ च लोु॒ नभ्Namah senaabhyah senaanibhyashcha vo namahprostrations soldiers their leaders and alsoNamah cha vaa senaabhyah senaanibhyahProstrationsnamahNotes: Senaanee = Leader of an army; Commander; General.Translation of manthra:Prostrations to you Rudra who is in the form of soldiers; and prostrations to Rudrawho is the form of their leaders/commanders. 126

4.11नभ्॑ षत॒ु ्तभृ म्॑ वगं ्रशीत॒ु भृ मश॑ च लोु॒ नभ्Namah khshaththrbhyah sangraheethrbhyashcha vo namahProstration attendants to charioteers charioteersNamah kshaththrbhyah Sangraheethrbhyahand also prostrationscha vaa namahNotes: Kshaththr = Attendant; doorkeeper. Sangraheethru = Charioteer.Translation of manthra:Prostrations to Rudra who is in the form of attendants to charioteers and also inthe form of charioteers. 4.12नभ॒ु -स्तष॑भमो यथकाय॒ु ेभमश॑ च लो॒ु नभ्Nama-sthakshabhyo rathhakaarebhyashcha vo namahProstrations carpenters chariot builders and also cha vaaNamah thakshabhyo rathhakaarebhyahprostrationsnamahTranslation of manthra:Prostrations to Rudra who is in the form of carpenters and also in the form ofchariot builders. Prostrations. 127

4.13नभ्॒ु कु रार॑ ेभम् कु॒ भाषयेभा॓ मशच लो॒ु नभ्Namah kulaalebhyah karmaarebhyashcha vo namahProstrations potters blacksmiths and also prostrationsNamah kulaalebhyah karmaarebhyash cha vaa NamahNotes: Karmaarah = Blacksmith.Kulaalah = Potter.Translation of manthra:Prostrations to Rudra who is in the form of potters and blacksmiths. Prostrations. 4.14नभ्॑ ऩ॒ुस्ञ्जष्िेभा॓ मो र्नऴादु॒ ेभमश॑ च लोु॒ नभ्Namah punjishtebhyo nishaadhebhyashcha vo namahProstrations who catch in numbers hunters/fishermen andNamah cha punjishtebhyah nishaadhebhyahalso prostrationsvaa namahNotes:Punjah = Heap; Mass; collection; multitude.Punjithah = Collected; heaped together. Puchchhin = A cock.Panjaram = A cage. Nishaadhah = Tribes of hunters, fishermen.Translation of manthra:Prostrations to Rudra who is in the form of tribes who catch, breed and sell birds,and of tribes of hunters and fishermen. Prostrations. 128

4.15नभ॑ इऴु॒कृ द्भमो॑ धन्द्ल॒ुकृ द्भमश॑ च लो॒ु नभ्Nama ishukrdhbhyo dhhanvakrdhbhyashcha vo namahProstrations arrow makers bow makers and also dhhanvakrdhbhyah cha vaaNamah ishukrdhbhyahProstrationsNamahTranslation of manthra:Prostrations to Rudra who is in the form of arrow makers and also bow makers.Prostrations. 4.16नभो॑ भगृ ु॒ मुभम्॑ शल॒ुर्नभमश॑ च लो॒ु नभ्Namo mrgayubhyah shvanibhyashcha vo namahProstrations hunters who keep and breed sporting dogs shvanibhyahNamah mrgayubhyahand also Prostrationscha vaa NamahTranslation of manthra:Prostrations to Rudra who is in the form of hunters and those who keep and breedsporting dogs. Prostrations. 4.17नमःः॒ श्वभयःः॒ श्वपत॑ तभयश्च व ः॒ नमःNamah shvabhyah shvapathibhyashcha vo namah 129

Prostrations dogs owners of dogs and alsoNamah shvabhyah shvapathibhyah cha vaaProstrationsnamahNotes:Shvan = A dog.Translation of manthra:Prostrations to Rudra who is in the form of dogs and also in the form of owners ofdogs. Prostrations. NAMAKAM -- ANUVAAKA 4 -- OVERVIEWThis anuvaaka begins with prostrations to Rudra‟s powerful armies who havethe superior capability to strike and pierce from all sides and in manifold ways.One observes that the refrain “pathaye” or “Lord” has ceased, and, in thisanuvaaka, we view Rudra as assuming myriads of forms for the functioning ofthe world. We offer prostrations to Rudra in these manifold forms. Rudra theParamaathman is ubiquitous. It is also seen that these forms are addressed inpairs, with the members of each pair complementary to each other.We offer prostrations to Rudra who is in the forms of members of households and also in the forms of karthas of households. who is in the forms of multitudes of workers and labourers (i.e, casual labour on daily wages) and in the forms of their leaders who supervise, manage and direct them. Who is in the forms of GaNas and GaNesha who is their leader Who is in the forms of those who are born with deformities, and of every being, human and others.. 130

 who is in the forms of the high and the noble and also in the forms of the low, vile and insignificant.In assuming these forms, the Lord does not differentiate between the high andthe low in society, and between people who are adequately endowed andthose who are less endowed. Rudra is in all forms, without exception.Similarly, we offer prostrations to Rudra who is In the forms of warriors who fight from chariots and also in the forms of foot soldiers (infantry); In the forms of chariots and also in the forms of chariot owners; In the forms of soldiers and also in the forms of their leaders / commanders; In the forms of attendants to charioteers and also in the forms of charioteers; In the forms of carpenters and also in the forms of chariot makers; (Both are involved in making chariots.) In the forms of arrow makers and also in the forms of bow makers; In the forms of potters and also in the form of blacksmiths; In the forms of hunters and also in the forms fishermen tribes; In the forms of hunters and also in the forms of those who keep and breed sporting dogs. In the forms of dogs and also in the forms of dog owners.Thus, Rudra is also seen in the forms of men, animals, material and facilitiesdeployed by the army. These include men in combat -- infantry men, fighterson chariots, chariot drivers, mounted soldiers, and those engaged in theplanning, direction, command and leading of combat. These also include men,animals and material in the support and back-up functions which make up thelogistics -- Chariots, weapons, armour, horses, chariot makers, chariotattendants, carpenters, blacksmiths, weapon makers, armour makers, horsetrainers and keepers, etc. 131

Rudra also dwells in the forms of those who serve society outside theperiphery of the army -- such as potters, hunters, hound keepers andfishermen tribes. NAMAKAM -- ANUVAAKA 5 -- TRANSLATION 5.1नभो॑ ब॒ु लाम॑ च रुु॒द्राम॑ चु॒Namo bhavaaya cha rudraaya chaProstrations to Him is the source, origin and Rudra andNamah bhavaaya cha rudraaya chaTranslation of manthra:Prostrations to Rudra who is the source and origin of the entire cosmos and ofeverything and every being in it. 5.2नभ्॑ ळ॒ु लामष ॑ च ऩळु॒ ुऩतम॑ े चु॒Namah sharvaaya cha pashupathaye chaProstrations destroyer and protector of the innocent andNamah sharvaaya cha pashupathaye chaNOTE:The “Pashu” means cattle, in the context it is taken as denoting “innocent”, which is oneof the traits of the cow which is not a predator animal and renders selfless service to man.Translation of manthra:Prostrations to the destroyer (of evil) and protector of the innocent, and 132

5.3नभोु॒ नीरग॑ ्रीलाम च शळर्तु॒ कण्ठा॑म चNamo neelagreevaaya cha shithikaNTaaya chaProstrations the blue-throated and the white-throated and shithikaNTaaaya chaNamah neelagreevaaya chaTranslation of manthra:Prostrations to the blue-throated and the white-throated, andNotes: According to Hindu mythology, part of Shiva‟s throat has a blue patch because ofthe poison he had locked up in that area of his throat in order to save the celestial beingsand mankind from the poison. Rest of his throat, like the rest of his body, is viewed ascovered with white ash. 5.4नभ्॑ कऩ॒ुददषने॑ चु॒ व्मुप॑ ्तके ळाम चNamah kapardhine cha vyupthakeshaaya chaProstrations with matted hair and with shaven head andNamah kapardhine cha vyupthakeshaaya chaNOTE: Vyapetha = Separated; Severed; Gone away.Vyapakrshta = Removed;Keshah = Hair.Translation of manthra:Prostrations to Rudra in the form of one with matted hair and in the form ofsanyasins with shaven head, and 133

5.5नभ्॑ वशस्राु॒षाम॑ च ळु॒ तधन॑ ्द्लने चNamah sahasraakshaaya cha shathadhhanvane chaProstrations with infinite number of eyes (omniscient) andNamah sahasraakshaaya chaa hundred bows andshathadhhanvane chaTranslation of manthra:Prostrations to Rudra who is omniscient (all-seeing and all-knowing) and withmyriads of weapons, andNote: This implies that Rudra is constantly watchful to keep identifying those who arefit to be punished, and those on whom to confer prosperity and happiness and those whoneed protection from negative forces. 5.6नभो॑ धगरयु॒ळाम॑ च शळवऩवल॒ुष्िाम॑ चNamo girishaaya cha shipivishtaaya chaProstrations who dwells on the mountain andNamah girishaaya chaepithet of VishNu / Shiva andshipivishtaaya chaNotes : Shipivishta = Epithet of VishNu; Epithet of Shiva.Translation of manthra:Prostrations to Rudra who dwells on the Kailaasa mountain and who is the form ofVishNu and Shiva. 134

5.7नभो॑ भीढ॒ु ु ष्ि॑भामु॒ चेऴभु॑ ते चNamo meeDushtamaaya cheshumathe chaProstrations epithet of Shiva and arrows aimed and cha ishu mathe chaNamah meeDushtamaayaTranslation of manthra:Prostrations to Rudra who showers blessings on the deserving and who also hasarrows aimed at those who deserve to be punished, and 5.8नभोा॓ ह्रु॒स्लाम॑ च लाभु॒ नाम॑ चNamo hrasvaayaa cha vaamanaaya chaProstrations who is short, small and who is a dwarf andNamah hrasvaaya cha vaamanaaya chaNotes:Hrasiman = Smallness; ShortnessHrasva = Short; Small; Little; Dwarfish; Low or short in stature.Vaamana = Short in stature; Dwarfish; Pigmy.Translation of manthra:Prostration to Rudra who is in the form of one who is short in height and in theform of a dwarf, and 5.9नभो॑ फशृ ॒ुते च॒ु लऴमम॑ वे चNamo brhathe cha varsheeyase chaProstrations one who is far extended, powerful and chaNamah brhathe 135

one who is the oldest andvarsheeyase chaNotes:Brhath = Large; extensive; far extended; strong; powerful; full grown.Varshika = Raining. Varsheeyas = Older; Vey old; Stronger.Translation of manthra:Prostrations to Rudra who is immeasurably extended in time and space, powerfuland who is the oldest / ancient (ie, who existed well before His creation). Rudra isbeyond time, space and causation.Notes:Purusha Sooktham describes “far extended”, thus “viswatho vrthvaa athya thishTathdhashaangulam”, ie, is spread over the universe and beyond to an immeasurable distancein all directions. The total area encompassed by Him is as much as the ten fingers cancount -- i.e., countless, infinity. 5.10नभो॑ ल॒ुदृ ्धाम॑ च व॒ु लं धृ ्लने चNamo vrdhdhhaaya cha samvrdhdhhvane chaProstrations aged and learned and who achieve glory/prosperityNamah vrdhdhhaaya cha samvrdhhvaneandchaNotes: Vrdhdhha = Old; Aged; Wise; Learned. Vrdhh = Prosper; Rise.Translation of manthra:Prostrations to Rudra who is in the form of those who are aged and learned, andin the form of those who are prosperous and grown in glory, and 136

5.11नभो॒ु अधग्रम॑ ाम च प्रथु॒ भाम॑ चNamo agriyaaya cha prathhamaaya chaProstrations who is ancient / before creation andNamah agriyaaya chafirst or topmost andprathhamaaya chaTranslation of manthra:Prostrations to Rudra who is ancient, existed before creation and is the foremostand topmost in the entire universe, and 5.12नभ॑ आु॒ ळले॑ चास्ज॒ु याम॑ चNama aashave chaajiraaya chaProstrations fast/quick and quick / swift andNamah aashave cha ajiraaya chaNotes: Aashu = Fast; Quick; Instant. Ajira = Quick; Swift.Translation of manthra:Prostrations to Rudra who moves fast and swift, and 5.13नभ्ु॒ ळीर्घ्रम॑ ाम चु॒ ळीभमा॑म चNamah sheegriyaaya cha sheebhyaaya chaProstrations who is quick, speedy and riding the bull (his vaahan)Namah sheeghriyaaya cha sheebhyaaya 137

andchaNotes: Sheebhyah = A bull; Name ofSheeghriya = Nama of VishNu; Name of Shiva.ShivaTranslation of manthra:Prostrations to Rudra who moves fast and swift on his vaahan, the royal bull, and 5.14नभ॑ ऊ॒ु म्माम॑ष चालस्लु॒न्द्माम॑ चNama oormyaaya chaavasvanyaaya chaProstrations who is in the waves of the ocean and Speed / pass cha vasNamah oormyaayamass of water andvanyaaya chaNotes:Oormih = Wave. Vas = To speed, pass.Vasu = Water; Lake; Pond.Vanyaa = Large forest; A number of thickets; A mass of water; flood; deluge.Translation of manthra:Prostrations to Rudra who is in the waves of the ocean and in waters runningthrough forests and thickets, and 5.15नभ्॑ स्रोत॒ु स्माम॑ च॒ु द्लीप्माम॑ चNamah srothasyaaya cha dhveepyaaya cha 138

Prostrations who is in streams and rivers and who is in islandsNamah srothasyaaya cha dhveepyaaya*andchaNOTES: Srothas = A stream, current or flow of water, or course of water.Translation of manthra:Prostrations to Rudra who is in moving water (streams and rivers) and also inislands (in the midst of water), andNote:“Dveepah” also refers to a division of the terrestrial world. These divisions are all situatedround the mountain Meru like the petals of a lotus flower, and each is separated from theother by a distinct ocean. The central one is Jambudhveepa under which is includedBharathakhanda or India. NAMAKAM -- ANUVAAKA 5 -- OVERVIEWThis anuvaaka begins with prostrations to Rudra as the Paramaathman who isthe source and origin of the entire cosmos and every being andeverything in it (Verse 5.1). There are quite a few dimensions to thisUpanishadic truth statement.First is the dimension of unity or oneness. All beings and all things come from Him -- the one and only Creator. Even Devas i.e, all cosmic bodies and celestial beings, come from Him. He is the binding force keeping the parts in accord and in harmony. One sees this accord and harmony, at the macrocosmic level, in the integrity of the universe, of the earth, of every planet, and of every cosmic body; and, at the microcosmic level, in the integrity of the human body or the body of any living being, and in the essence of all life being the same. He is the unity amidst the countless diversities of his creations. 139

Second is the dimension of time: He is the source and origin of all that is, all that was and all that will be. He is the first in time. Everything else came after Him and from Him. He existed before all that is and all that was, and will continue to exist ever after. (Also separately expressed in yajus 9 and 11 of this anuvaaka). Everything else comes and goes; but He continues. He is the oldest, ancient. (Expressed again in yajus 9 of this anuvaaka). He existed before the first ever life or matter came into being. He is for all ages. He is eternal. He is beyond time.All the Paramaathman‟s creations are ordained and predestined to be finiteand continually changing. They come and go and hence are termed in theUpanishad as „unreal‟. He is the only Reality -- eternal, changeless andconstant – and, He is the one and only Pure Awareness or UniversalConsciousness witnessing all the changes happening in and to the finitecosmos from time immemorial.At the microcosmic level, the Self or Consciousness residing inside eachhuman being as the life force is nothing but the Paramaathman as the being‟sessence. This individualised Self or Consciousness or jeevaathman residing ineach human being as Pure Awareness is witnessing and holding together allthe experiences of the being throughout his/her life span. He is the sameeternal, all-pervasive, Spiritual entity. The jeevaathman is Real, whereas thejeevaathman‟s embodiment is finite and perishable and therefore unreal.Third is the dimension of causation: He is not caused, but He is the cause of everything and every being. He is unborn; yet He is the originating factor in all varieties of living beings born. (Compare verse 21 of Purusha Sooktham.) He is the only cause or creator, so He can also uncreate. He is beyond causation.This dimension of causation calls to mind the first line of verse 21 of PurushaSooktham, 140

“प्रु॒जाऩर॑ ्तशचयर्तु॒ गबे॑ अ॒ु न्द्त् । अु॒ जामभ॑ ानो फशु॒धा वलजाम॑ ते ।““Prajaapathishcharathi garbhe anthah. Ajaayamaano bahudhhaa vijaayathe.”This means: “The Lord dwells in all embryos. Though unborn, he is the originatingfactor in all of us, and in all the varieties of living beings born.”Fourth is the dimension of space: Whatever we perceive as space is all His creation. So, He existed before space. He is also beyond space.Finally, He is the first ever, topmost ever, supreme ever, and pre-eminent ever. (This is expressed again in yajus 11). There is, was and will be none above Him and none equal to Him. Everyone is, was and will be below Him. (Compare verse 22 of Purusha Sooktham.). He is Infinite in terms of both time and space.The Paramaathman is beyond time, space and causation.Recalling Purusha Sooktham again, we see that verse 22 says, “मो दु॒ेलेभमु॒आतऩ॑ र्त । मो द॒ेुलाना॑ं ा॓ ऩु॒योदश॑त् । ऩलू ोु॒ मो द॒ुेलेभमो॑ जाु॒त् ।““Yo dhevebhya aathapathi. Yo dhevaanaam purohithah.Poorvo yo dhevebhyo jaathah.”This means, “He shines over the devatas (celestial beings). He is the spiritualleader or preceptor of the celestial beings. He existed before the celestial beingswere brought into existence (by Him).”Now, reading yajus 1, 9 and 11 together, exposes us to a wider canvas ofRudra‟s expanse, power and greatness --- Space dominance. Apart from beingthe source and origin of the cosmos and everything in it, Rudra isimmeasurably extended, end to end, in space and beyond space. He is all-pervasive and permeates every being and everything in space as the 141

indweller. This means Rudra the Paramaathman is immanent and not aphysical god seated at some far away place high up beyond the sky. He iseverywhere as the invisible connecting link or integrating factor. As PurushaSooktham declares,“ऩुरु॑ ऴ ए॒ुलदे गं ् वलभष ॓ा ् । मभु॒ तू ं मछचु॒ बव्मभ॓ा ् ।““Purusha eva idham sarvam. Yadhbhootham yachcha bhavyam.””This means that all that we see and perceive is only Purusha(Paramaathman), who integrates himself with all his creations. This ishow it is for all times -- the past, the present and the future.In a large part of the anuvaaka, we prostrate before Rudra by addressing Himby various epithets -- Bhavah, Sharvah, Pashupathi, Neelagreeva, Shithikanta,Kapardhina, Girisha, Shipividhtha, Meedushtama, Sheegriya, and Sheebhya.These epithets are marks of Rudra‟s matchless greatness. Each epithet tells adifferent and separate story or feature of Rudra‟s greatness.We also prostrate before the ubiquitous Rudra who dwells in all beings,elements and all over the earth and the cosmos. Rudra dwells in all beings,short and tall, small and big, aged and young, learned and otherwise,prosperous and famous or poor and insignificant. Rudra dwells in the waves ofthe ocean, in still waters, in moving water like streams and rivers, also inislands in the midst of water.We prostrate before Rudra as the omniscient (all-seeing and all-knowing),and as the Almighty who is kind and gracious to those who are good andrighteous, and hard and punitive on those who continue to be wicked. 142

NAMAKAM -- ANUVAAKA 6 -- TRANSLATION 6.1नभो॓ा ज्म॒ुेष्ठाम॑ च कर्न॒ु ष्ठाम॑ चNamo jyeshTaaya cha kanishTaaya chaProstrations seniormost / eldest andNamah jyeshTaaya chajuniormost / youngest andkanishTaaya chaNotes:JyeshTa = Eldest; most senior; Most excellent; Best; Pre-eminent; First.KanishTa = The smallest; Least; The youngest.Translation of manthra:Prostrations to Rudra who is the seniormost or the eldest and who is thejuniormost.or the youngest, andNote: He is the origin of everything, the ancient and the oldest and foremost. TheDevas are all his creations, in whom he dwells. 6.2नभ्॑ ऩूलु॒जष ाम॑ चाऩय॒ुजाम॑ चNamah poorvajaaya chaaparajaaya chaProstrations first / former born and later born andNamah poorva jaaya cha apara jaaya chaNotes:Poorva = Old, ancient, first, earlier than, former.Aja = Unborn; Existing from all eternity. Ajaatha = Unborn; Not yet born. 143

Apara = Unrivalled; Matchless; Another; Additional; Latter; Later..Ja / Jaatha = Born; Produced.Translation of manthra:Prostrations to Rudra who is the first born in a family, and also the later born. Can also meanProstrations to Rudra who is ancient, unborn and existed before creation and whois unrivalled and matchless, and 6.3नभो॑ भध्मु॒ भाम॑ चाऩगु॒ ल्बाम॑ चNamo madhhyamaaya cha apagalbhaaya chaProstrations who are in the middle of their life span andNamo madhhyamaaya chawho are minors andapagalbhaaya chaTranslation of manthra:Prostrations to Rudra who is the form of people who are half way through their lifespan and who is the form of those who are minors by age. 6.4नभो॑ जघु॒ न्द्माम॑ च॒ु फुस्ध्नम॑ ाम चNamo jaghanyaaya cha budhhniyaaya chaProstrations who is born from from the hind part of a body [like a calf]Namah jaghanyaayaand Who is born from the lowest part of the body andcha budhhniyaaya cha 144

Translation of manthra:Prostrations to Rudra who is in the form of those who are born as animals and ofthose who are born as human beings, and 6.5नभ्॑ वोुभ॒ माम॑ च प्रर्तव॒ु माष॑म चNamah sobhyaaya cha prathisaryaaya chaProstrations who is born in this mixed world of good and bad andNamah sobhyaaya chawho wear a chord (as an amulet) on their wrist for protection andprathisaryaaya chaTranslation of manthra:Prostrations to Rudra who is in the form of those born in this mixed world of goodand bad and of those who wear a chord or ribbon on their wrist, as an amulet, forprotection in this world, and 6.6नभोु॒ माम्मा॑म च॒ु षेम्माम॑ चNamo yaamyaaya cha kshemyaaya chaprostrations who is Yama’s man to punish sinners andNamah yaamyaaya chawho confers security, welfare, well-being, and final beatitude andkshemyaaya chaTranslation of manthra:Prostrations to Rudra who is in the form of Yama‟s men to mete out punishmentto sinners, and who confers safety, welfare, well-being and liberation to thedeserving mortals, and 145