Shree Rudram E Book

NAMAKAM -- THE ELEVENTH ANUVAAKA -- OVERVIEWThe previous anuvaaka concluded with a fervent appeal to Rudra to put awayHis weapons of destruction and pain.This anuvaaka is an appeal through Rudra to His missionaries / detachments /agents / proxies / other operatives functioning under His command anddirection, to put away their weapons far away beyond their reach so that lifecan be a lot happier, a lot safer, a lot healthier and without fear, for those whobelieve in goodness and peace.These multitudes of sub-Rudras are spread out everywhere and in all forms, inthe vast oceans, the earth, the space between the earth and heaven, heavenitself, the nether regions below the earth, and in all directions.With hands folded and pointing successively to each of the four directions andthen upwards, we repeat our prayer to these Rudras to keep us happy, ingood health and without fear of harm and afflictions. We also offer to consignnegative forces to them so they can deal with those forces suitably --counsel them, punish them or eliminate them -- as they may deem fit. CONCLUDING MANTHRASत्र्मंफ॑ कं मजाभशे वुग॒ु स्न्द्धं ऩुस॑ ्ष्ि॒ुलधन॑ष भ ् ।उु॒लाु॒षरुकु॒ शभल॑ ु॒ फन्द्धन॑ ान्द्भ॒ु तृ ्मो-भुष॑ष ीमु॒ भाऽभतृ ाा॓त ् ॥ १॥Thryambakam yajaamahe sugandhhim pushtivardhhanam urvaarukamivabadhhanaan mrthyor muksheeya maamrthaath.Three eyed worship with oblations fragranceThrya ambakam yajaamahe sugandhhim 196

health, prosperity bestowerpushti vardhhanamcucumber desire like / as from bondages from death liberationUrvaaruh kam iva bandhhanaan mrthyor muksheeyaNot from immortalitymaa amrthaath.Note: “Urvaaruh” means “Cucumber”, which, here, symbolically represents life’sattachments. “Kam” means desire. Attachment is for what one already has, whereasdesire is for what one does not have. Attachments and desires are the bondages that,together, make up „mundane life‟. So, by “iva bandhanaan” is meant “from life‟s bondagessuch as”. Through this manthra, we as jeevaathmaas seek liberation from the cycles ofbirth and death, that is to say, we seek remerger with the eternal Paramaathman.Translation of manthra:The three-eyed (Rudra ) we worship and appeal to, who has divine fragrance, whobestows health and prosperity, to liberate us from life (with its bondages likeattachment and desire) and death, and not from immortality.Note: This manthra is the widely known and oft recited “Maha MrthyunjaiManthra”. In reciting this manthra, we seek liberation from the cycles of birth anddeath. That is to say, we seek the permanent bliss of being merged with theParamaathman. This manthra is not to be construed as an appeal for freedom fromdeath, ie, for infinite longevity in a single birth. Also, it is a prayer by man in a state of“aathmic consciousness” rather than “body and matter consciousness”.मो रु॒ुद्रो अु॒ ग्नौ मो अु॒ प्वु म ओऴध॑ ीऴ॒ु ।मो रु॒ुद्रो वलशला॒ु बुलन॑ ाऽऽवल॒ुलेळ॒ु तस्भम॑ रुदु॒ ्रामु॒ नभो॑ अस्तु ॥ २॥Yo Rudhro agnau yo apsu ya oshadhhishuyo Rudhro vishvaa bhuvanaa aa vivesha thasmai Rudraaya namo asthu 197

Who Rudra fire who water mingles who plantsYah rudrah agnau yah ap su yah oshadheeshuWho Rudra entire universe / earth as formless unembodied spiritYah rudrah vishvaa bhuvanaa viveshaTo That Rudra Namaskaaram let it be / amenthasmai Rudraaya namah asthuTranslation of manthra:That Rudra who has even entered into and pervaded fire, the waters, vegetation,and the whole universe as the pure, formless, unembodied and invisible spirit, letme prostrate before that Rudra.तभुष॑ ्िु दश॒ु म् स्स्ल॒ुऴ्ु वु॒ धु न्द्ला॒ु मो वलश॑ लस्म॒ु षम॑ र्त बेऴु॒जस्म॑ ।मक्ष्लाभ॓ा ु॒ शे वौभा॓ न॒ु वाम॑ रुुद॒ ्रं नभो॓ाशब देु॒लभवुय॑ ं दलु स्म ॥ ३॥Thamushtuhi yah svishuh sudhhanvaa yo vishvasya kshayathi bheshajasyayakshvaamahe saumanasaaya rudram namobhir Devamasuram dhuvasya.Him (Shiva) praise indeed who excellent arrowsTham u st(h)u** hi yah svishuhexcellent bow who of every storehouse eminentsudhhanvaa yah vishvasya kshaya athiof medicinebheshajasya.yaksha and / as worship with flowers RudraYaksh vaa mahe saumanasaaya Rudramnamah before Devas asuras of pain/afflictionnamah abhi Devam asuram dhuvasya. 198

Notes:Kshayah = House, Residence, Abode.Hi = For, Because; Indeed, Surely; For instance; Only, Alone.Bheshajam = Medicine, Remedy, Cure. Mah = To worship; honour; respectSaumanasa = Relating to flowers; Floral** The word “shtu” has been taken in the translation as “sthu” which means “praise”.Translation of manthra:The Shiva who surely holds the best arrows and the best bows, who is theeminent repository of every medicine/cure for the pains/afflictions of both theDevas and asuras, let us sing in praise of the Lord Rudra, worship Him withflowers and prostrate before Him.अ॒ु मं भ॒ु े शस्तोु॒ बगल॑ ान॒ु मं भु॒ े बगल॑ त्तय् ।अु॒ मं भेा॓ वलु॒शल-बेऴा॓ जोु॒ऽमóè शळ॒ु लाशबभ॑ ळनष ् ॥ ४॥Ayam me hastho bhagavaanayam me bhagavaththarah .Ayam me vishva-bheshajoayagm shivaabhimarshanah .Bliss my hand God moving me divine bhagavathAyam me hastho bhagavaan ayam metowards. fortunate me everything medicinetharaha. Ayam me vishva bheshajahfortunate Shiva touch / contactayam shiva abhimarshanahaTranslation of manthra:It is blissful anticipation for my hand which is moving towards the divine Lord. It isbliss for me to touch Shiva, who is the medicine for all the ills of the blissful me. 199

मे ते॑ वु॒ शस्रभ॑ ॒ु मुत॒ु ं ऩाळा॒ु भतृ ्मोु॒ भत्माष॑म॒ु शन्द्तल॑ े ।तान ् मु॒ सस्म॑ भा॒ुममा॒ु वलान॒ुष ल॑ मजाभशे ।भ॒ु तृ ्मलु॒े स्लाशा॑ भु॒ तृ ्मल॒ुे स्लाशाा॓ ॥ ५॥Ye the sahasramayutham paashaa mrthyo marthyaaya hanthave.Thaan yajnasya maayayaa sarvaanava yajaamahe.Mrthyave svaahaa mrthyave svaahaa.who your myriads weapons noose of death deathYah the sahasram ayutham paashaa mrthyomortals killedmarthyaaya hanthaveThis of yajna trick/device constant protectThaan yajnasya maayayaa sarvaan avaworship with oblationsyajaamaheLord of death offering to you Lord of death offering to you svaahaa.Mrthyave svaahaa mrthyaveTranslation of manthra:Oh, Death, who, with your myriads of weapons and the noose of death, takeaway the lives of countless mortals , I seek your protection with constant worshipand yajna with special offerings to you. 200

ओं नभो बगलते रुद्राम वलष्णले भतृ ्मभु॑ े ऩाु॒दश ।प्राणानां ग्रस्न्द्थयशव रुद्रो भा॑ वलळाुन॒ ्द्तक् ।तने ान्द्नेनाप॓ा ्मामु॒ स्ल ॥ ६॥नभो रुद्राम वलष्णले भतृ ्मुभे ऩादशOm Namo Bhagavathe Rudraaya VishNave mrithyurme paahi .PraaNaanaam granthhirasi rudhro maa vishaanthakah .Thenaannenaapyaayasva .Namo rudraaya vishNave mrthyurme paahiOm prostrations divine Rudra preserver from deathOM Namah Bhagavathe Rudraaya VishNave mrthyurme protect surely.may paa hi.Of life knot / tie Rudra do not appeased / calmed rudrah maa vishaanthakah.PraaNaanaam granthhirasiFor that reason from food dissolution / destructionThena annena apyaayasva.Prostrations Rudra preserver from death me protect surelyNamah rudraaya vishNave mrthyur may paa hi.Translation of manthra:Om. Prostrations to Bhagavan Rudra. O Lord of destruction, who is also thepreserver, please protect me from death. O Rudra, I trust that, with the food Ihave been offering as oblation, you are now calmed and appeased, and so, willnot cut the knot which keeps letting into me the vital air which is the breath oflife. 201

RUDRAM -- CHAMAKAM AN OVERVIEWAs we have seen, the Namakam portion gets its name from the recurrence ofthe refrain “namah” through its eleven anuvaakas, meaning that werepeatedly prostrate before Rudra the Paramaathman while we extol him,thank him and seek his grace. The striking feature of Chamakam is theunbroken series of need expressions and appeal to Rudra theParamaathman to continue to grant us fulfillment of these needs. In allthe eleven anuvaakas of Chamakam, the words “cha may”, meaning “and forme”, recur after each need expression.A close philosophical affinity is discernible between the Namakam andChamakam portions of Shree Rudram.We saw that the real treasure of Namakam lies in the profound Upanishadictruths packed between the prostrations and words of praise of the Lord. Theroot of these truths is that Rudra the Paramaathman (Supreme Soul) is thesource and origin of the entire cosmos and the essence of everything andevery being in it. With God‟s essence thus within us, our origin and nature isdivine and spiritual. We are spiritual beings; not physical beings. It followsthen that our thoughts, aspirations and conduct in this world should desirablybe in harmony with our divine nature and origin. The needs expressed inChamakam are eloquent about this recognition and belief by vedicman.At first glance, the needs expressed like wealth, affluence, property, standingin society and pre-eminence, and the persistent recurrence of the words “chamay” lead one to suspect many of these need expressions to be nothing butmundane desires, smacking of greed, selfishness, and, often, cupboard love.However, the combined effect of the material and the spiritual needexpressions and the import of the verses is our realisation that, far from beingselfish or greedy, they reflect man‟s spiritual aspirations, his quest forbalanced living and desire to stay connected with the Divine. 202

Taken together, the need expressions in Chamakam reflect a handful ofsignificantly unique features which have few parallels: We seek fulfillment of our worldly needs as well as our spiritual needs. Rank materialism is not favoured in Chamakam. Spiritual needs loom large. We do see in some verses an enduring desire for worldly attainments and acquisitions, but most of these represent the basic and legitimate needs of anyone who desires to live a fulfilling life useful to himself, his family and society. For example, when success, reputation and affluence are sought, disposition towards kindness and benevolence (charity) is also sought. Materialism does not get undue preference and does not stretch beyond what is needed for successful and balanced living through one‟s life span, for taking care of the future needs of one‟s family, and for charity. Philanthropy is none too easy without success and wealth. Worldly happiness and the good things of life are sought because, once one is born in this mundane world, it is natural and proper to also seek to live it out. At the same time, the weight of the prayers in Chamakam seems tilted clearly in favour of spiritual happiness and bliss. Longevity is sought not just for the mundane joy of living longer but because one loves to carry on with the chanting of hymns in praise of the Lord and performing spiritual rites and activities. And, the good things of life are not sought to be acquired by whatever means possible; they are sought to be acquired by legitimate means. The path chosen is clearly one of moral and religious merits. We pray not only for ourselves but for all those who are around us. The focus, clearly, is on living a balanced life, which includes staying connected with the Divine. The spiritual base is unmistakably clear. The foundation which holds the edifice of worldly attainments is spirituality. The prayers of Chamakam reflect the belief that moral wealth sanctifies material wealth. The ultimate goal of life is final emancipation, i. e, merger with Brahman.The needs expressed in Chamakam reflect vedic man‟s strong inclination tolive life in harmony with his divine nature and origin. This then is theoverriding desire and the dominant theme or vision reflected throughoutChamakam. 203

The very first anuvaaka of Chamakam reflects this vision by seeking specificspiritual endowments -- spiritual bent of mind, a fine ear for vedic hymns,ability to chant vedic hymns, vedic knowledge, reflective thinking to internalizespiritual knowledge, spiritual intelligence, growing devotional disposition, andthe lasting bliss that flows from these qualities. Chamakam begins withthese spiritual needs and not with worldly needs.The spiritual purity of the food that we eat is believed to have a strong bearingon our grit or firmness of mind to have the above spiritual qualities ingrainedin us. So, the first two things we pray for in the first anuvaaka, even beforeseeking other spiritual qualities, are (a) spiritually pure or sattvic food, and (b)good appetite for such food.In sync with all this, we pray for a good sense of spiritual discriminationand cognitive faculty --- the former to help us differentiate between the realand the unreal and to make the right choices in life; and the latter to help ourknowledge evolve upwards as we grow.Noteworthy is the prayer for continued fitness and resolve required foreffective living and for sustained spiritual activity through old age. The prayerin this anuvaaka for intelligence, physical strength, vigour and mental strengthseems to be very much related to this supplication.Anuvaaka 1 concludes by praying for the Lord‟s blessings for the all-roundhappiness and merit that all this brings, and for high and noble embodimentsin our future lives.Anuvaaka 1 thus sets the tone for the dominant theme of Chamakam --Man‟s desire to live in harmony with his divine origin and nature.In anuvaaka 2, we see the focus of desires suddenly shifting towards worldlyattainments and acquisitions such as pre-eminence, standing in society,success, glory, capacity for success, wealth, property, family, posterity, etc.However, the path chosen for reaching these goals is the one with moral andreligious merits, such as honesty, purity of mind and character, good conduct, 204

wisdom and learning, knowledge of Vedas, regular spiritual activities, and theradiance that is gained from adherence to this path. We pray for success, andin victory, we remember to pray for wisdom, good disposition, kindness,benevolence and absence of arrogance. This shows that vedic man‟s concernextended beyond himself to others of his species, given his awareness that allbeings are in essence the same Divine Eternal Soul.Thus, life‟s spiritual base stays steadfast, and the desire to live in harmonywith one‟s divine origin and nature continues to be the dominant theme.Anuvaaka 3 seems to strike a somewhat middle note, praying both forspiritual endowments and material attainments. This section seems tocombine the two in a healthy balance. The worldly desires expressed here arethe legitimate and basic worldly needs which any person would want fulfilled --things dear to us and things which make for decent living. These include agood source of livelihood, dwelling, wealth, renown, children and a goodmother for their upbringing, and sound health. Included among the thingsdear to us are also moral and religious merits, such as honesty, spiritualknowledge and acts of charity. Thus, the base continues to be spiritual.Additionally, we see the sincere intention to contain materialistic desiresthrough self-discipline and non-attachment to worldly objects, and guidancefrom parents and a mentor.We seek Rudra‟s blessings for the all-round happiness that comes from abalanced way of life which combines health, prosperity, self-discipline, wisdomand learning, benevolence and staying connected with the Divine.Praying for honour and esteem alongside material well-being clearly reflectsthe desire to be a good human being. It is in this spirit that we pray for thegoodwill of all, no enmity with anyone, conducive spiritual environment athome, and truly restful sleep at night.The ultimate goal of life is seen as the spiritual bliss of final emancipation,which is marked by the extinction of individual consciousness, extinction of 205

desire and extinction of suffering. We seek Rudra‟s grace for this lastingspiritual bliss.Anuvaaka 4 seeks, among other things, fulfillment of our need for social andspiritual bonding with family and friends. We offer food as „Naivedhyam‟ to theLord, and say grace for the same food to be served as “Prasaad” after theyajna. We pray for and express gratitude to Rudra for the auspicious andcongenial context just created for exchange of greetings, and for sittingtogether and sharing the prasad with our family, relatives and friends.The chunk of vedic man’s spiritual and worldly need expressions arecontained in the first four anuvaakas. And these are remarkablycomprehensive.In section 5, we mentally dedicate to Rudra everything that means anything tous, and by means of mental oblations, we make them fit and proper to beoffered to the Lord. The list includes the elements, all natural resources, ourwealth, all our possessions, our family, posterity, the religious duties weperform, the merits thereof and our future possessions and happiness ---literally everything. This is total dedication.In anuvaaka 6, we invoke the main celestial deities for their support and gracethrough the yajna.In anuvaakas 7 and 8, specific items required to be used in the yajna areprayed for.In anuvaaka 9, we pray for efficacy in the performance of yajna. We alsoinvoke the blessings of mother Earth, Adhithi and Dhithi, the heaven,quarters, the Vedas and the manthras in them.In anuvaaka 10, we pray for grant of protection and longevity to the livestock,which are integrally linked with agricultural activity, the main source oflivelihood in those times. 206

In anuvaaka 11, we pray for the benefit of the powers associated with specificnumbers -- the odd numbers from 1 to 29 and the even numbers 4, 8, 12,16, 20, 24,28, 32, 36, 40 44 and 48. These numbers are believed to besymbols of divine energy with the potency to impact our lives.In the second half of anuvaaka 11, the prayer focuses on three basic needs --(a) Flourishing agricultural activity so that we get adequate food crops for ournourishment, for use in pujas and for earning our livelihood; (b) intelligence,talent and the ability to succeed in life; and, (c) the heavenly bliss that comesfrom chanting hymns in praise of the Lord, merging in whom is the finalemancipation for man. Thus, Chamakam concludes with a final ardent prayerfor the very basics of good meaningful living, keeping in mind the importanceof spiritual evolution as the goal of life. 207

CHAMAKAM -- INVOCATION MANTHRA WELCOMING DEITIES -- TRANSLATIONअग्ना॑वलष्णू वजोऴव॑ ॒ु ेभा लधन॑ष ्द्तु लाुं॒ धगय्॑ ।द्मुम्नलम ाषजशे॑ बु॒ यागत॑ भ ् ।AgnaavishNoo sajoshasemaa vardhhanthu vaam girahdhyumnair vaajebhiraagatham.Om from Agni to VishNu happiness highest bestower of prosperityOm agnaavishNoo sajosha se[e]maa vardhhanthucharming praisevaam girah.of splendour/glory oblation of rice / foodDhyumnair vaajahpleasure/delight/satisfaction arrivalabhira aagatham.Notes:Joshah = Satisfaction; Enjoyment; Happiness; Pleasure;Seemaa = Limit; Border; Highest point; climax; The highest or utmost limit.Vardhhanah = Bestower of prosperity.Translation of manthra:Om. Oh all deities from Agni the youngest to VishNu the oldest, bestowers ofhappiness and prosperity to all mankind, with this oblation of rice and myinvocation of your splendour and glory, I keenly await your arrival at this place ofyajna, with a deep sense of attachment, devotion and delight.Note :Agni is the youngest, VishNu the senior most of deities worshipped. So, AgnaaVishNu isindicative of the full range of deities being invoked for the yajna. 208

CHAMAKAM -- ANUVAAKA 1 --- TRANSLATIONलाजश॑ च भे प्रव॒ु लशच॑ भ॒ु े प्रमर॑ ्तशच भ॒ु े प्रशवर॑ ्तशच भे धीरु॒ ्तशच॑ भु॒ े क्रतुश॑ च भ॒ु े स्लय॑शच भ॒ु े शरोक॑ शच भेश्राुल॒ शच॑ भु॒ े श्रुर्तश॑ च भ॒ु े ज्मोर्तश॑ च भ॒ु े वुलश॑ च भे प्राुण॒ शच॑ भेऽऩा॒नु शच॑ भे व्मा॒ुनशच॒ु भेऽवशु॑ च भे धचु॒ त्तंच॑ भु॒ आधी॑तं च भ॒ु े लाक्त्च॑ भ॒ु े भनशच॑ भु॒ े चषश॑ु च भु॒ े श्रोिं॑ च भ॒ु े दष॑शच भ॒ु े फरं॑ च भ॒ु ओजश॑ च भु॒ ेवश॑शच भ॒ु आमुश॑ च भे ज॒ु या च॑ भ आु॒ त्भा च॑ भे तु॒ नूशच॑ भु॒ े ळभ॑ष च भु॒ े लभ॑ष चु॒ भेऽङ्गार॑ ्न च भु॒ ेऽस्थार्न॑च भु॒ े ऩरूóè॑व॑ ऴ च भु॒ े ळयीया॑णण च भे ॥ १॥Vaajash cha me prasavash cha me prayathish cha me prasithish cha medhheethish cha me krathush cha me svarash cha me shlokash cha meShraavash cha me shruthish cha me jyothish cha me suvash cha me praaNashcha me apaanash cha me vyaanash cha me asush cha me chiththam cha maaadhheetham cha me vaak cha me manash cha me chakshush cha meshrothram cha me dhakshash cha me balam cha ma ojash cha me sahashcha maaayush cha me jaraa cha ma aathmaa cha me thanoosh cha me sharma cha mevarma cha me angaani cha me asthhaani cha me paroogmshi cha me shareeraaNicha meFood fruits pureVaajash cha me prasavash cha me prayathish cha megood appetite thirst intelligence, talent, ability krathush cha meprasithish cha me Dhheethish cha mecapacity to chant with correct accent Vedic hymns as part of my lifesvarash cha me shlokash cha mevedic learning / knowledge fine ear for vedic hymnsshraavash cha me shruthish cha meillumination (of the intellect) feeling of heaven / devotional blissjyothish cha me suvash cha me 209

PraaNa apaana vyaana vyaanash cha mePraaNash cha me apaanash cha mevaayu [primary vital air which has 3 vriththis, praana, apaana, vyaana]asush cha mereflective thinking / reasoning faculty knowledge gained by readingchiththam cha ma aadhheetham cha mediction / eloquence conscience / faculty of discriminationvaak cha me manash cha meeyesight / a spiritual teacher ear / proficiency in the Vedaschakshush cha me shrothram cha memental power / ability / cognitive facultydhakshash cha mephysical strength vigour mental strength longevitybalam cha ma ojash cha me sahas cha ma aayush cha meto live to old age spiritually inclined mindjaraa cha ma aathmaa cha mebody ( for the soul to function) happiness / blessingthanoosh cha me sharma cha meprotection for the body / armourvarma cha megood limbs strong bones healthy jointsangaani cha me asthhaani cha me paroom shi cha mehigh and noble embodiments in my future livesshareeraaNi cha me 210

Notes:Prayatha = Purified by religious observances; Keeping the organs of sense in restraint.Dhheethih = Thirst. Dhhih = Intellect; Understanding; Devotion.Krathuh = Intelligence; Talent; Power; Ability.Svarah = Tune; Accent ( Udhaatthha, anudhaththa and svaritha).Shraavah = Hearing; Listening.Shruthih = Hearing; The ear; Vedic knowledgeJyothis = Light; Brightness; Lustre; Light of Brahman.Svah = Wealth; Property.Svar = Heaven (Feeling of bliss during chant.); bhakthi bhaav; devotional disposition.Adhheethih = Study; Perusal. Vaangmayam = Eloquence; Speech; Rhetoric.Vaagmin = Eloquent; Oratorical: An orator.Manas = Mind or internal organ of perception and cognition by which objects of senseaffect the soul; Conscience; The faculty of discrimination or Judgment.Chakshus = The eye; Faculty of sight; Spiritual teacher.Shrothram = The ear; Proficiency in the Vedas.Aathman = Thinking faculty; Faculty of thought or reason; Spirit; Vitality; Courage CHAMAKAM -- ANUVAAKA 1 --- OVERVIEWThis anuvaaka focuses on seeking spiritual endowments from Lord Rudra. Weappeal to Rudra to grant us qualities which will help us perform yajna andspiritual activities with efficacy and without blemish or shortcoming. We alsopray for Rudra‟s grace for our continued progress in spiritual knowledge andintelligence, and for the continued physical fitness and mental resolve requiredfor effective living and for sustained spiritual activity through our ripe old age.Two spiritual endowments we seek from the Lord, before seeking any otherspiritual quality, are (a) purity of food; and (b) good appetite for such food.When we pray for purity of food, we seek not only hygienically clean, free-of-contamination food, but spiritually pure (sattvic) food, which is consideredexcellent for the purity of the body and spiritual development of the mind. Inthe context of this hymn or yajna, we are also looking forward to furtherpurification of the food by oblations to Lord Rudra before it is offered asPrasaad to those present. 211

The spiritual purity of the food that we consume is believed to have a strongbearing on our grit or firmness of mind to develop the other spiritualendowments that we seek in this anuvaaka :  A healthy spiritually inclined mind.  Sound sense of discrimination which tells us what is good for us and what is not good for us, given our awareness of our divine origin and nature. • A fine ear for vedic hymns and the smooth flow of tune in which they are chanted, and for the accent variation (voice modulation) -- „udhaaththa‟, „anudhaaththa‟ and „svaritha‟ ---, phonetics and eloquence. • Vocal ability to deliver the right tune, correct accent variation (voice modulation), phonetic quality and eloquence. • Vedic knowledge gained through reading. • Reflective thinking to internalize the spiritual knowledge gained through reading. • Spiritual intelligence, to comprehend the philosophy in the verses, and • “Bhakthi bhaav” or devotional disposition, and heavenly bliss while chanting.We pray for proficiency in the Vedas and for vedic hymns to be a part of ourlives. To this end, we pray for a special teacher to help us learn theVedas and gain spiritual knowledge. (In our life, this divine role isbeing played by our beloved Gurudev).We also pray for the cognitive faculty which connects newly learnedinformation with our existing knowledge, a process by which all ourknowledge, including spiritual knowledge, evolves as we grow.We also pray for our continued fitness and resolve to be able to continue withspiritual activities through our ripe old age. Thus, we seek (a) properfunctioning of the vital airs in our body, which are the elemental forcesfundamental to not just our physical but also our mental and emotional well-being; (b) physical fitness, especially, good limbs, strong bones and healthyjoints; (c) physical strength, mental strength, stamina, spirit, and a healthyand immune body; and (d) long life uninterrupted by untimely death. 212

The prayer in this anuvaaka for the endowments of intelligence, illuminationof the intellect, physical strength, vigour, vitality and mental strength bringsto mind what Lord KrshNa tells Arjuna in Chapter VII, verses 9, 10 and 11 ofthe Bhagawath Geetha. In these verses, KrshNa, as the Paramaathman, tellsArjuna that He is the light in the moon and the sun; the life of all beings; theausterity in the austere; the intelligence of the intelligent, the radiance of theradiant, the strength of the strong -- that, in short, He is the eternal seed andessential nature of all beings. KrshNa says this to give Arjuna an insight intothe dependence of gross, inert and finite matter on the divine, eternal spiritfor its existence as a dynamic, live, intelligent and vital entity. The Self is theintelligence; the Self is the radiance; the Self is the strength; the Self is thelife force of every being. Thus, in Lord KrshNa‟s own words, theParamaathman, to whom we pray in this anuvaaka for intelligence, brightintellect, physical and mental strength, etc., is himself the very essence ofthese qualities. The motivational impact of this revelation onwhosoever chants these lines in Chamakam with full awareness oftheir import is beyond compare.Finally, we pray for the Lord‟s blessings for the all-round happiness and meritthat all this brings, and for high and noble embodiments in our future lives.This opening anuvaaka of Chamakam shows undiluted dedication to seekingspiritual endowments, and thus sets the tone for the dominant theme ofChamakam -- Man‟s desire to live in harmony with his divine origin andnature.With sustained desire to continue with spiritual activities through old age,longevity gets a new and divine purpose. Then, we are seeking longevity notjust for spending it with our mundane attachments but for the joy of chantinghymns in praise of the Lord and performing spiritual activities right throughour old age. 213

CHAMAKAM -- ANUVAAKA 2 --- TRANSLATIONज्ममष्ठमं॑ च भु॒ आधधऩ॑ त्मं च भे भु॒ न्द्मशु च॑ भु॒ े बाभश॑ च भेऽभश॑ चु॒ भेऽम्बश॑ च भे ज॒ु भे ा च॑ भे भदश॒ुभा च॑भे लरयु॒भा च॑ भे प्रधथु॒ भा च॑ भे ल॒ुष्भाष च॑ भे द्राघ॒ु मु ा च॑ भे लु॒दृ ्धं च॑ भु॒ े लवृ द्धश॑ च भे वु॒ त्मं च॑ भे श्र॒ुद्धा च॑ भु॒ ेजगछ॑ च भ॒ु े धनं॑ च भु॒ े लळश॑ च भ॒ु े स्त्लवऴश॑ च भे क्री॒डु ा च॑ भु॒ े भोद॑शच भे जा॒तु ं च॑ भे जर्न॒ु ष्मभाण॑ ं च भेव॒ु कू ्त्तं च॑ भे वुकृ॒ु तं च॑ भे वल॒ुत्तं च॑ भ॒ु े लेद्मं॑ च भे ब॒ु तू ं च॑ भे बवलु॒ष्मछच॑ भे व॒ु ुगं च॑ भे व॒ु ऩु थं च भऋु॒ द्धं च॑ भु॒ ऋवद्धश॑ च भे क्त्रप्तभष च॑ भ॒ु े क्त्रस्प्तशच भे भ॒ु र्तशच भे वुभु॒ र्तशच॑ भे ॥ २॥JyaishTyam cha ma aadhhipathyam cha me manyush cha me bhaamash chame amash cha me ambhash cha me Jaymaa cha me mahimaa cha me varimaacha me prathhimaa cha me varshmaa cha me dhraaghuyaa cha mevrdhdhham cha me vrdhdhhish cha me sathyam cha me shradhdhhaa cha mejagath cha me dhhanam cha me vashash cha me thvishish cha me kreedaa chame modhash cha me jaatham cha me janishyamaaNam cha me sookthamcha me sukrtham cha me viththam cha me vedhyam cha me bhootham cha mebhavishyachcha me sugam cha me supathham cha ma rdhdhham cha mardhdhhish cha me Klrptham cha me klrpthish cha me mathish cha meSumathishcha mepre-eminence / praiseworthiness power, supremacyJyaishTyam cha ma aadhhipathyam cha me[just] feeling of anger [just] show of anger purity of mind & charactermanyuh cha me bhaamah cha me ama(la) cha mewater capacity for success greatnessambhas cha me Jaymaa cha me mahimaa cha mehonour, excellence fame / renown handsome, lovely formvarimaa cha me prathhimaa cha me varshmaa cha melong lineage of greatness wisdom, learnednessdhraaghuyaa cha me vrdhdhham cha me 214

Rise, progress, increase in affluence honesty, virtuousnessvrdhdhhish cha me sathyam cha mefaith in divine revelation (Vedas) movable, immovableshradhdhhaa cha me jagath cha mewealth influence, control, non-dependencedhhanam cha me vashah cha mebrilliance / glow of body sports, pastime Joy, delight, pleasurethvishi cha me kreedaa cha me modhah cha memale offspring reproductive capacity chanting of vedic hymnsjaatham cha me janishyamaaNam cha me sooktham cha memoral and religious merit wealthsukrtham cha me viththam cha meHoly learning / knowledge of vedas obtained nowvedhyam cha me bhootham cha mein the future happiness good conduct / good pathbhavishyath cha me sugam cha me supathham cha magrowth, affluencerdhdhham cha maMagnificence / resplendence (as a result of regular spiritual activities)rdhdhhih cha meTo be fit for / prepared for / ready for accomplishment / successklrptham cha me klrpthih cha medetermination wisdom, good mind, kindness, benevolencemathih cha me Sumathi cha me 215

NOTES:Ama : The nearest word in dictionary is “Amala”, which means “pure and spotless”. So,this meaning has been taken.Vrdhdhhah = Wise, venerable, learned old man.Vrdhdhih = Increase in wealth; prosperity, affluence; success, advancement, rise.Vashah = Influence, control, mastership, authority, independence.Jaatham = A son; A child.Dhraaghiyas = Very long. (The word in the verse is “Dhraaghuyam”. Since it appearsnext to a series of positive qualities, the word “Dhraaghuyam” has been deemed to mean“long lineage of such sterling qualities.”Mathih = Knowledge; Judgment; Determination. CHAMAKAM -- ANUVAAKA 2 --- OVERVIEWAnuvaaka 2 seems to indicate a sudden shift of desires from spirituality to thegood things of worldly life -- tangibles as well as intangibles. Figuring amongthe intangibles sought are : Personal growth and development; Success, glory, recognition, standing in society; dignity; Pre-eminence and praiseworthiness; greatness; renown; Power, Influence over others, authority; Self-reliance, and non-dependence on others.The tangibles sought include : Affluence; Wealth (movable and immovable); Property; Children and posterity; Long lineage of greatness, pre-eminence, renown and similar qualities; Time, inclination and fitness for games and sports.Thus, materialistic desires seem to be taking precedence, but this is really notthe case, for we also see that the path chosen for all these attainments is theone paved with moral and religious merits, such as: Purity of mind and character. 216

 Honesty and virtuousness. Faith in divine revelation (Vedas) Merits arising from chanting of vedic hymns. Holy learning (Spiritual knowledge). Good conduct, good action and auspicious activities.We pray for all these and the radiance that comes from adhering to this path.Apart from moral and religious merits, we also pray for the three qualitieswhich are known to be required for success and pre-eminence : Capacity for success. Wisdom and learning Excellence.Early in this anuvaaka, we pray for capacity for success; and, towards theend, we pray for success and also for the two important ingredients ofcapacity for success --- (a) preparedness, and (b) determination to win. Thisreflects a winner‟s attitude and a down-to-earth, proactive approach to thechallenges of life. These lines speak volumes of the depth, richness of thoughtand level of literacy that prevailed in this sub-continent over 4000 years ago.In victory, we seek Rudra‟s grace so that we can stay centered with wisdom, agood mind, good disposition, kindness and benevolence, and do not getafflicted with arrogance in our success. This shows that vedic man‟s concernextended beyond himself to other men, given his awareness that all beingsare in essence the same Eternal Divine Soul. Even anger is desired to be usedas a proactive tool and not to be triggered by negative emotions.Wisdom denotes the sum of learnings through one‟s lifetime or severallifetimes. To pray for this quality as a requisite for success reflects maturityand depth of thought.Excellence is a process and concerns the approach to one‟s work and is not anend in itself. Excellence in work execution means flawless execution and thisyields excellence as the result. But then, one‟s benchmarks shift with time, 217

and the process goes on. If this process comes to a halt, there is the danger ofexcellence degenerating into stagnation.These qualities make an effective blend with the moral and religious merits togive us the mental power and force to influence people and control events inour life instead of being controlled by people and events. These qualities makeus self-reliant and able to take care of our life without being too dependent onothers. So, we pray to Rudra for these qualities.Thus, the choice is for a way of life that seeks material success withoutcompromising on moral and religious merits --- a path that leads to real andlasting happiness. Thus, man continues to be in tune with his divine origin andnature in this anuvaaka.CHAMAKAM -- ANUVAAKA 3 --- TRANSLATIONळं च॑ भ॒ु े भमश॑ च भे वप्रु॒मं च॑ भेऽनकु ाुभ॒ शच॑ भु॒ े काभश॑ च भे वौभन॒ु वशच॑ भे ब॒ु द्रं च॑ भ॒ु े श्रेमश॑ च भ॒ु ेलस्मश॑ च भु॒ े मळश॑ च भ॒ु े बगश॑ च भ॒ु े द्रवलण॑ ं च भे म॒ु न्द्ता च॑ भे ध॒ु ताष च॑ भ॒ु े षभे श॑ च भु॒ े धरृ ्तश॑ च भु॒ ेवलशलं॑ च भ॒ु े भश॑शच भे व॒ु ंवलछच॑ भु॒ े सािं॑ च भ॒ु े वशू च॑ भे प्र॒ुवूशच॑ भ॒ु े वी॑यं च भे रु॒ मशच॑ भऋ॒ु तं च॑ भु॒ ेऽभत॑ृ ं च भेऽम॒ु क्ष्भं च॒ु भेऽनाभ॑ मछच भे जी॒लु ातशु॑ च भे दीघामष ॒ु ुत्लं च॑ भेऽनशभ॒ु िं चु॒ भेऽबम॑ ं चभे व॒ु ुगं च॑ भु॒ े ळमन॑ ं च भे वु॒ ूऴा च॑ भे वु॒ ुददनं॑ च भे ॥ ३॥Sham cha me mayash cha me priyam cha me anukaamash cha me kaamashcha me saumanasash cha me bhadhram cha me shreyash cha me vasyash chame yashash cha me bhagash cha me dhraviNam cha me Yanthaa cha medhharthaa cha me kshemash cha me dhhrthish cha me vishvam cha memahash cha me samvidh cha me jnaathram cha me soosh cha me prasooshcha me seeram cha me **layash cha ma rtham cha me amrtham cha meayakshmam cha me anaamayachcha me jeevaathush cha medheerghaayuthvam cha me anamithram cha me abhayam cha mesugam cha me shayanam cha me sooshaa cha me sudhinam cha me 218

Happiness full of / consisting of things dear to meSham cha me mayah cha me priyam cha meto act on my will objects of my desire kindliness, benevolenceAnukaama cha me kaamah cha me saumanasam cha mewelfare, good fortune moral or religious merit / blissbhadhram cha me shreyah cha medwelling fame, reputation, renownvasyah cha me yashas cha meindifference to world objects / final beatitude wealth, property, goldbhagah cha me dhraviNam cha meguide, mentor parental rearing security, peace, safetyYanthaa cha me dhharthaa cha me kshemash cha mesteadiness /fortitude goodwill of everyone honour, respect, esteemdhhrthish cha me vishvam cha me maha cha methorough knowledge spiritual knowledge / spiritual intelligencesamvidh cha me jnaathram cha meTo beget children mother (for my children)Soosh cha me prasoosh cha meplough / things useful in agriculture abode / place of restseeram cha me **layah cha mahonesty, truthfulness, conformity to sacred customsrtham cha me 219

final beatitude characterised by extinction of desire, suffering andindividual consciousnessamrtham cha mefreedom from disease sound health/ well-beingayakshmam cha me anaamayam cha memedicine which cures life-threatening ailmentsjeevaathush cha melong life no enemy no fear abhayam cha medheerghaayuthvam cha me anamithram cha mesmooth life sleep / restsugam cha me shayanam cha meperfect, auspicious early morning (for prayer, chanting hymns)su ushaa cha mefine, auspicious daysudhinam cha meNotes:Saumanas = Pleasing, kindliness of spirit; benevolence.Vasnam = Dwelling.Bhagah = Good fortune; luck; happiness;; affluence; prosperity; fame; glory;excellence; distinction; love; affection; morality; Absence of desire; Indifference toworldly objects; Final beatitude; Strength;Prasoo = A mother.Vidh = Knowledge; learnedness; capacity to impart knowledge.“Layah” can also mean “deep concentration, exclusive devotion”. 220

CHAMAKAM -- ANUVAAKA 3 --- OVERVIEWAnuvaaka 1, dedicated to seeking fulfillment of our spiritual needs, starts withthe desire for purity of food and good appetite for such food, and follows it upwith the desire for vedic hymns to be part of our life, the ability to chanthymns and for vedic learning and knowledge. The rest of the anuvaaka stayson this spiritual track. Anuvaaka 2, focused on worldly desires, starts with thedesire for pre-eminence, praiseworthiness, power, and follows through withthe desire for the capacity for success, pre-eminence, glory, renown, wealth,property, and so on. However, it clearly chooses the path of moral andreligious merits for fulfillment of these worldly desires.Anuvaaka 3, striking a somewhat middle note, starts with the desire forhappiness made up of things dear to us and the objects of our heart‟s desire,then moves on to the desire for an attitude of kindness and benevolence,moral and religious merits, then to desire for dwelling, reputation, then toindifference to worldly objects, then to affluence, property, gold, then todesire for a mentor, goodwill of all, and so on. The pattern thus seems tosuggest an amalgam of materialistic needs and spiritual needs. On thematerialistic plane, this anuvaaka seems confined to those worldly needswhich are the typical legitimate and basic worldly needs anyone would wantfulfilled -- things dear to us and things which make for a decent, honourable,reasonably affluent and peaceful life. These include good fortune, dwelling, recognition, standing in society, renown, wealth, property, security, goodwill of all, and no enemy, honour, respect, esteem, children, and a good mother for their upbringing, things essential for agriculture (which was the main source of livelihood), sound health – general well-being, freedom from disease, access to life- saving medicines, long life and no untimely death. freedom from fear, smooth life, peace of mind and restful sleep. 221

In the desire for security, goodwill of all, absence of enmity, for honour,respect and esteem, for absence of fear, and for restful sleep, one does clearlysee the abhorrence of rank materialism.This anuvaaka also contains other supplications to the Lord that seek furthertoning down of materialism. First, among the things „dear to me‟, besidesworldly attainments, are also moral and religious meris, such as : thorough spiritual knowledge and spiritual intelligence, the ability to impart spiritual knowledge, honesty, truthfulness, and conformity to divine laws, and benevolence (acts of charity and help).We seek Rudra‟s grace for these qualities to be ingrained in us.Second, we seek Rudra‟s grace for an attitude of non-attachment to worldlyobjects (self-discipline); and, for this self-discipline, we seek the foundation tohave been laid by good parental rearing and guidance from a mentor. Such afoundation reinforced by a good sense of discrimination (already asked for inthe first anuvaaka) enabling us to differentiate between what is real and whatis not real, should help us make the right choices in life. Thirdly, alongsidematerial well-being, we also pray for honour, respect and esteem, whichclearly reflects the desire to be a good human being. It is in this spirit that wepray for the goodwill of all, no enmity with anyone, freedom from fear, andtruly restful sleep at night.In this context, verse 48 of Chapeter 2 of the Bhagawath Geetha seems highlyrelevant. Here, Lord KrshNa advises that one should perform action,renouncing attachment and with evenness of mind in success and failure.Discriminatory sense helps to develop non-attachment with worldly objects,which, in turn, helps us develop evenness of mind or equanimity in pleasureand pain and in all situations of „pairs of opposites‟. Established in equipoise,one learns to renounce the fruits of action, to work in a spirit of self-dedication. By praying in this anuvaaka for these qualities, we are seeking thegolden path for spiritual evolution. 222

While we pray for good fortune, we also pray for the fortitude required forfacing adversities. This shows acceptance of the ups and downs as part of life,which is possible only when one has reached the state of equanimity, whichbrings us sustained peace of mind.With sustained peace of mind, conducive spiritual environment at home, andrestful sleep assured at night, we look forward, every night, to a perfect dawnfor bathing, praying and chanting hymns, all of which should keep the rest ofthe day fine and auspicious.The ultimate goal of life is seen as the spiritual bliss of final emancipation,which is marked by the extinction of individual consciousness, extinction ofdesire and extinction of suffering.Individual consciousness here refers to the individualized soul living in oblivion ofits divine origin and nature, and, in its delusive matter-consciousness, believingthat it is an entity separate and different from others. It is this ego or “I” feelingwhich breeds selfishness, desire and the consequent sufferings of worldly life.When the individualised soul realizes that it is not a separate entity but part ofthe Universal Consciousness or Supreme Soul or Paramaathman, it stops desiringworldly objects. Since desire is the main cause of suffering, with the extinction ofdesire suffering will also end.With life thus lived fully in harmony with our divine origin and nature, we seekRudra‟s grace for the everlasting spiritual bliss of final emancipation, i.e,merger of our individual soul with the Supreme Soul / the Paramaathman.The depth and maturity of thoughts reflected in these prayers speak volumesof the quality of life in India in those pre-historic times. The seeking ofrestraint in material desires, the balancing of material and spiritual life sought,and the dimensions of spiritual fulfillment sought are evidence of the power tosee life in a magnificent canvas in those golden ancient times. 223

CHAMAKAM -- ANUVAAKA 4 --- TRANSLATIONऊक्त्च॑ष भे व॒ु नू तृ ा॑ च भ॒ु े ऩमश॑ च भु॒ े यवश॑ च भे घु॒ तृ ं च॑ भ॒ु े भधु॑ च भ॒ु े वस्ग्धश॑ च भ॒ु े वऩीर॑ ्तशच भेकृु॒ वऴशच॑ भ॒ु े लसृ ्ष्ि॑शच भ॒ु े जमिं॑ च भ औु॒ र्भ॑द्मं च भे य॒ुर्मशच॑ भ॒ु े यामश॑ च भे ऩ॒ुष्िं च॑ भु॒ े ऩुस्ष्ि॑शच भेवल॒ुबु च॑ भे प्रु॒बु च॑ भे फ॒ुशु च॑ भु॒ े बूमश॑ च भे ऩ॒ुणू ं च॑ भे ऩु॒णू तष य॑ ं चु॒ भेऽक्षर॑ ्तशच भु॒ े कू मल॑ ाशचु॒ भेऽन्द्नं॑ चु॒ भेऽषुछच भे व्री॒दु शमश॑ च भु॒ े मला॓शा च भु॒ े भाऴा॓शा च भ॒ु े र्तराशा॓ च भे भु॒ ुद्गाशच॑ भे खल्ला॓शा च भेगो॒ुधभू ाश॑ च भे भु॒ वुयाशा॓ च भे वप्रमन्द्गलशच भेऽणलशच भे शमा॒ुभाका॓शा च भे नी॒ुलाया॓ाशच भे ॥ ४॥Oork cha me soonrthaa cha me payashcha me rasash cha me ghrtham cha memadhhu cha me sagdhhish cha me sapeethish cha me krshish cha mevrshtish cha me jaithram cha ma audhbhidhyam cha me rayish cha me raayashcha me pushtam cha me pushtish cha me vibhu cha me prabhu cha me bahucha me bhooyash cha me poornam cha me poornatharam cha me akshithishcha me kooyavaash cha me annam cha me akshuchcha me vreehiyash chame yavaash cha me maashaash cha me thilaash cha me mudhgaash cha mekhalvaash cha me godhhoomaash cha me masuraash cha me priyangavash chame aNavash cha me shyaamaakaash cha me neevaaraash cha meFood courteous / pleasant exchanges milk with riceOork cha me soonrthaa cha me payas cha mejuices / liquids ghee honey eating togetherrasah cha me ghrtham cha me madhhu cha me sagdhhih cha medrinking together productive agriculture Rains [for agriculture]sapeethih cha me krshih cha me vrshtih cha mevictory / harvest spring water goldjaithram cha ma audhbhidhyam cha me rayih cha meprecious stones and pearls richness /wealthiness nourishment Pushtih cha meraayah cha me pushtam cha me 224

power/ eminence ownership / supremacy / lordshipvibhu cha me prabhu cha meplentiful / abundant exceedingly numerous/ abundantbahu cha me bhooyash cha mefulfilling / satisfying most satisfying rice used in worshippoornam cha me poornatharam cha me akshithih cha meboiled rice food whole grain granarykooyavaash cha me annam cha me akshudh cha me vreehiya cha mebarley beans / legumes sesamum seeds kidney beansyavaah cha me maashaah cha me thilaah cha me mudhgaah cha methreshing floors wheat masur dalkhalvaash cha me godhhoomaah cha me masuraah cha mesaffron fine paddy a kind of grainpriyangavash cha me aNavah cha me shyaamaakaah cha merice growing wild without cultivationneevaaraash cha meNotes:Oorj = food. (No word as “Oork” in dictionary.)Akshatha = Whole grain; entire; unhusked and pounded rice washed with water, andused as an article of worship in all religious and sacred ceremonies. Word “akshithih” notin dictionary.Koorah / Kooram = Food; Boiled rice. Word “Kooya” not in dictionary.Vreehih = Rice; Granary. Khalah; Khalam = Threshing floor.Priyangu = Saffron. ANah = Very small. 225

CHAMAKAM -- ANUVAAKA 4 --- OVERVIEWIn this anuvaaka, we seek, among other things, fulfillment of our need forsocial and spiritual bonding with our family and friends. We offer food as“Neivedhyam” to Lord Rudra, pray for His blessings and say grace to Him forgranting the same food to be served to everyone as “Prasaad”, which wouldinclude rice, kheer (payas), tasteful juices, ghee and honey. We pray for andexpress our gratitude to Rudra for this auspicious and congenial context forcourteous exchange of greetings and for sitting together and sharing thePrasaad with our family, relatives and friends.We also pray for productive agricultural activity, good rains, spring water forirrigation, and repeated bountiful harvests of a wide range of crops for ourdaily consumption, for specific use in religious rites, and for commercial use --paddy of different varieties and sizes, wheat, barley, legumes, sesamumseeds, pulses, saffron, fine paddy, and even rice growing wild withoutcultivation. We also pray for sizeable capacity of threshing floors and a goodand large granary to handle the plentiful harvests and to store them.We repeat our prayer to Rudra for eminence and lordship, prosperity,moveable wealth (including gold and precious stones), good nourishment, anda fulfilling and truly satisfying life. CHAMAKAM -- ANUVAAKA 5 --- TRANSLATIONअशभा॑ च भ॒ु े भसृ ्त्तक॑ ा च भे धगु॒ यमश॑ च भ॒ु े ऩलत॑ष ाशच भु॒ े शवक॑ ताशच भु॒ े लनु॒ स्ऩतम॑ शच भ॒ु े दशय॑ण्मं च॒ु भेऽमश॑ च भु॒ े वीवं॑ च भ॒ु े िऩशु॑ च भे शमाुभ॒ ं च॑ भे रोशु॒ ं च॑ भु॒ ेऽस्ग्नशच॑ भ॒ु आऩश॑ च भे लीरु॒ ुधश॑ च भ॒ुओऴध॑ मशच भे कृ ष्िऩु॒छमं च॑ भेऽकृ ष्िऩ॒ुछमं च॑ भे ग्राम्माशच॑ भे ऩ॒ुळल॑ आयु॒ण्माशच॑ मु॒ सने ॑ कल्ऩन्द्तांवल॒ुत्तं च॑ भु॒ े वलस्त्तश॑ च भे बु॒ ूतं च॑ भ॒ु े बूर्तश॑ च भ॒ु े लवु॑ च भे लवु॒ र्तशच॑ भु॒ े कभ॑ष च भ॒ु े ळस्क्त्तश॑ च॒ु भेऽथशष च॑ भु॒ एभश॑ च भु॒ इर्तश॑ च भ॒ु े गर्तश॑ च भे ॥ ५॥ 226

Ashmaa cha me mrththikaa cha me girayash cha me parvathaash cha mesikathaashcha me vanaspathayash cha me hiranyam cha me ayash cha meseesam cha me thrapush cha me shyaamam cha me loham cha meagnish cha ma aapash cha me veerudhhash cha ma oshadhhayash cha mekrshtapachyam cha me akrshtapachyam cha me graamyaash cha mepashava aaranyaash cha yajnena kalpanthaam viththam cha meviththish cha me bhootham cha me bhoothish cha me vasu cha mevasathish cha me karma cha me shakthish cha me arthhash cha maemash cha ma ithish cha me gathish cha mestones clay, earth hills / mountains girayah cha meAshmaa cha me mrththikaa cha mehigh mountains sands treesparvathaah cha me sikathaa cha me vanaspathayah cha megold iron, steel, gold lead tinhiranyam cha me ayas cha me seesam cha me thrapu cha meblack/dark blue/dark metal iron, copper fireshyaamam cha me loham cha me agnih cha mawater creepers, shrubs herbs and medicinal plantsaapas cha me veerudhhah cha ma oshadhhayah cha mecultivated produce uncultivated, wild produce domestickrshtapachyam cha me akrshtapachyam cha me graamyaash cha meanimals wild and by means of yajnapashava yajnena aaranyaah chafit to be offered / arranged Wealth / property / possessionskalpanthaam viththam cha me 227