Shree Rudram E Book

Namo babhlushaaya vivyaadhhine annaanaam pathaye namah 2.4Namo hari keshaayopaveethine pushtaanaam pathaye namah 2.5Namo bhavasya hethyai jagathaam pathaye namah 2.6Namo Rudrayaathathaavine kshethraaNaam pathaye namah 2.7Namo soothaayaa hanthyaaya vanaanam pathaye namah 2.8Namo rohithaaya sthhapathaye vrkshaaNam pathaye namah 2.9Namo manthriNe vaaNijaaya kakshaaNaam pathaye namah 2.10Namo bhuvanthaye vaarivaskrthaayaushadheenaam pathaye namah 2.11Namo Uchchairghoshaayaakrandhayathe paththeenaam pathaye namah 2.12Namo krthsnaveethaaya dhhaavathe sathvanaam pathaye namah 2.13NAMAKAM -- ANUVAAKA 3Namah sahamaanaaya nivyaadhina aavyaadhineenaam pathaye namah 3.1Namo kakubhaaya nishangine sthenaanaam pathaye namah 3.2Namo nishangiNa ishudhhimathe thaskaraaNaam pathaye namah 3.3Namo vanchathe parivanchathe sthaayoonam pathaye namah 3.4Namo nicherave paricharaayaaraNyanaam pathaye namah 3.5Namo srkaavibhyo jighaagmsadhbhyo mushNathaam pathaye namah 3.6 46

Namo asimadhbhyo naktham charadbhya: prakrnthaanaam pathaye 3.7Namah 3.8Nama UshNeeshiNe giricharaaya kulunchaanaam pathaye namah 3.9Nama Ishumadhbhyo dhhanvaavibhyashcha vo namah 3.10Nama aathanvaanebhyah prathidhadhaanebhyashcha namah 3.11Nama aayachchhadhbhyo visrjadhbhyashcha vo namah 3.12Namo ayadhbhyo vidhdhhadhyadhbhyashcha vo namah 3.13Nama aaseenebhyah shayaanebhyashcha vo namah 3.14Namah svapadhbhyo jaagradhbhyashcha vo namah 3.15Nama-sthishTadhbhyo dhhaavadhbhyashcha vo namah 3.16Namah sabhaabhyah sabhaapathibhyashcha vo namah 3.17Namo ashvebhyo ashvapathibhyashcha vo namNAMAKAM -- ANUVAAKA 4 4.1Nama aavyaadhhineebhyo vividhhyantheebhyashcha vo namah 4.2Nama ugaNaabhyasthrgmhatheebhyhashcha vo namah 4.3Namo grthsebhyo grthsapathibhyah cha vo namah 4.4Namo vraathebhyo vraathapathibyascha vo namah 4.5Namo gaNebhyo GaNapathibhyashcha vo namah 47

Namo viroopebhyo vishvaroopebhyashcha vo namah 4.6Namo mahadbhyah kshullakebyashcha vo namah 4.7Namo rathhibhyo arathhebhyashcha vo namah 4.8Namo rathhebhyo rathhapathibhyashcha vo namah 4.9Namah senaabhyah senaanibhyashcha vo namah 4.10Namah khshaththrbhyah sangraheethrbhyashcha vo namah 4.11Nama-sthakshabhyo rathhakaarebhyashcha vo namah 4.12Namah kulaalebhyah karmaarebhyashcha vo namah 4.13Namah punjishtebhyo nishaadhebhyashcha vo namah 4.14Nama ishukrdhbhyo dhhanvakrdhbhyashcha vo namah 4.15Namo mrgayubhyah shvanibhyashcha vo namah 4.16Namah shvabhyah shvapathibhyashcha vo namah 4.17NAMAKAM -- ANUVAAKA 5 5.1Namo bhavaaya cha rudraaya cha 5.2Namah sharvaaya cha pashupathaye cha 5.3Namo neelagreevaaya cha shithikaNTaaya cha 5.4Namah kapardhine cha vyupthakeshaaya cha 48

Namah sahasraakshaaya cha shathadhhanvane cha 5.5Namo girishaaya cha shipivishtaaya cha 5.6Namo meeDushtamaaya cheshumathe cha 5.7Namo hrasvaayaa cha vaamanaaya cha 5.8Namo brhathe cha varsheeyase cha 5.9Namo vrdhdhhaaya cha samvrdhdhhvane cha 5.10Namo agriyaaya cha prathhamaaya cha 5.11Nama aashave chaajiraaya cha 5.12Namah sheegriyaaya cha sheebhyaaya cha 5.13Nama oormyaaya chaavasvanyaaya cha 5.14Namah srothasyaaya cha dhveepyaaya cha 5.15NAMAKAM -- ANUVAAKA 6Namo jyeshTaaya cha kanishTaaya cha 6.1Namah poorvajaaya chaaparajaaya cha 6.2Namo madhhyamaaya cha apagalbhaaya cha 6.3Namo jaghanyaaya cha budhhniyaaya cha 6.4Namah sobhyaaya cha prathisaryaaya cha 6.5Namo yaamyaaya cha kshemyaaya cha 6.6 49

Nama urvaryaaya cha khalyaaya cha 6.7Namah shlokyaaya chaavasaanyaaya cha 6.8Namo vanyaaya cha kakshyaaya cha 6.9Namah shravaaya cha prathishravaaya cha 6.10Nama aashusheNaaya chaashurathhaaya cha 6.11Namah shooraaya chaavabhindhathe cha 6.12Namo varmiNe cha varoothhine cha 6.13Namo bilmine cha kavachine cha 6.14Namah shruthaaya cha shruthasenaaya cha 6.15NAMAKAM -- ANUVAAKA 7 7.1Namo dhundhubhyaaya chaaahananyaaya cha 7.2Namo dhhrshNave cha pramrshaaya cha 7.3Namo dhoothaaya cha prahithaaya cha 7.4Namo nishangiNe cheshudhhimathe cha 7.5NamastheekshNeshave chaaayudhhine cha 7.6Namah svaayudhhaaya cha sudhhanvane cha 7.7Namah sruthyaaya cha pathhyaaya cha 50

Namah kaatyaaya cha neepyaaya cha 7.8Namah soodhyaaya cha sarasyaaya cha 7.9Namo naadhyaaya cha vaishanthaaya cha 7.10Namah koopyaaya chaavatyaaya cha 7.11Namo varshyaaya chaavarshyaaya cha 7.12Namo meghyaaya cha vidhyuthyaaya cha 7.13Nama eedhhriyaaya chaathapyaaya cha 7.14Namo vaathyaaya cha reshmiyaaya cha 7.15Namo vaasthavyaaya cha vaasthupaaya cha 7.16NAMAKAM -- ANUVAAKA 8 8.1Namah somaaya cha rudraaya cha 8.2Namasthaamraaya chaaruNaaya cha 8.3Namah shangaaaya cha pashupathaye cha 8.4Nama ugraaya cha bheemaaya cha 8.5Namo agrevadhhaaya cha dhoorevadhhaaya cha 8.6Namo hanthre cha haneeyase cha 8.7Namo vrkshebhyo harikeshebhyah 51

Namsthaaraaya 8.8Namah shambhave cha mayobhave cha 8.9Namah shankaraaya cha mayaskaraaya cha 8.10Nama shivaya cha shiva tharaaya cha 8.11Namastheerthhyaaya cha koolyaaya cha 8.12Namah paaryaaya chavaaryaaya cha 8.13Namah pratharaNaaya choththaraNaaya cha 8.14Nama aathaaryaaya cha aalaadhyaaya cha 8.15Namah shashpyaaya cha phenyaaya cha 8.16Namah sikathyaaya cha pravaahyaaya cha 8.17NAMAKAM -- ANUVAAKA 9 9.1Nama iriNyaaya cha prapathhyaaya cha 9.2Namah kigmshilaaya cha kshayaNaaya cha 9.3Namah kapardhine cha pulasthaye cha 9.4Namo goshTyaaya cha grhyaaya cha 9.5Namasthalpyaaya cha gehyaaya cha 9.6Namah kaatyaaya cha gahvareshTaaya cha 52

Namo hrdhayyaaya cha niveshpyaaya cha 9.7Namah pagmsavyaaya cha rajasyaaya 9.8Namah shushkyaaya cha harithyaaya cha 9.9Namo lopyaaya cholapyaaya cha 9.10Nama oorvyaaya cha soormyaaya cha 9.11Namah parNyaaya cha parNashadhyaaya cha 9.12NamoapaguramaaNaaya chaabhignathe cha 9.13Nama aakrivadhathe cha prakriivadhathe cha 9.14Namo vah kirikebhyo devaanagm hrdhayebhyah 9.15Namo viksheeNakebhyah 9.16Namo vichinvathkebhyah 9.17Nama aanirhathebhyah 9.18Nama aameevathkebhyah 9.1953

NAMAKAM -- ANUVAAKA 10Dhraape Andhhasaspathe dharidhranneelalohitha. 10.1Eshaam purushaaNaameshaam pashoonaam maa bhermaaro moeshaam kinchanaa aamamath.Yaa the rudhra shivaa thanuh shivaa vishvaaha bheshajee . 10.2Shivaa rudhrasya bheshajee thayaa no mrda jeevase .Imaagmrudhraaya thavase kapardhine kshayadhveeraaya 10.3prabharaamahe mathim. Yathhaanah shamasadhvipadhe chathushpadhevishvam pushtam graame asminnanaathuram.Mrdaa no rudhrothano mayaskrdhhi ksahyadhveeraaya namasaa 10.4vidhhemathe . Yachchham cha yoshcha manuraayaje pithaathadhashyaama thava rudhra praNeethau.Maano mahaanthamutha maano arbhakam maana ukshantha-mutha 10.5maana ukshitham. Maanovadheeh pitharam motha maatharam priyaamaanasthanuvo rudhra reerishah.Maanasthoke thanaye maana aayushi maa no goshu maano ashveshu 10.6reerishah. Veeranmaa no Rudhra Bhamithovadhheer-havishmanthonamasaa vidhhemathe.Aaraaththe goghna utha poorushaghne kshayadhveeraaya 10.7Sumnamasme the asthu. rakshaa cha no adhhi cha dheva brahmadhaacha na Sarma yachcha dwibarhaa. 54

Sthuhi shrutham gartha sadham yuvaanam mrugam na bheema- 10.8mupahathnumugramMrdaa jarithre rudhra sthavaano anyam the asmannivapanthu senaaha.Pari No rudhrasya hethir vrNakthu pari thweshasya dhurmathiraghaayoh. 10.9Ava sthhiraa maghavadhbhyasthanushva meeDvasthokaaya thanayaayamrdaya.MeeDushtama shivathama shivo nah sumanaa bhava. 10.10Parame vrksha aayudhham nidhhaaya krththim vasaana aacharapinaakam bibhradhaagahi. Vikiridha vilohitha namasthe asthu bhagavah . 10.11Yaasthe sahasragm hethayoanyamasmannivapanthu thaah .SahasraaNi sahasradhhaa baahuvosthava hethayah . 10.12 Thaasaameeshaano bhagavah paraacheenaa mukhaa krdhhi.NAMAKAM -- ANUVAAKA 11SahasraaNi sahasrasho ye Rudhraa adhhi bhoomyaam. 11.111.1Theshaagm sahasrayojaneva dhhanvaani thanmasi.Asmin mahathyarNave antharikshe bhavaa adhhi. 11.2Theshaagm sahasrayojaneava dhhanvaani thanmasi.Neelagreevaah shithikaNTaah sharvaa adhhah kshamaacharaah 11.3Theshaagm sahasrayojaneva dhhanvaani thanmasi. 55

Neelagreevaah shithikaNTaa dhivagm rudhraa upashrithaah 11.141.4Theshaagm sahasrayojaneva dhhanvaani thanmasi. 11.5 11.6Ye vrksheshu saspinjaraa neelagreeva vilohithaah 11.7Theshaagm sahasrayojaneva dhhanvaani thanmasi. 11.8 11.9Ye bhoothaanaamadhhipathayo vishikhaasah kapardhinah 11.10Theshaagm sahasrayojaneva dhhanvaani thanmasi. 11.11Ye anneshu vividhhyanthi paathreshu pibatho janaanTheshaagm sahasrayojaneva dhhanvaani thanmasi. 11.12Ye pathhaam pathhirakshaya ailabrdhaa yavyudhhahTheshaagm sahasrayojaneava dhhanvaani thanmasi.Ye theerthhani pracharanthi srkaavantho nishangiNahTheshaagm sahasrayojaneva dhhanvaani thanmasi.Ya ethaavanthashcha bhooyaagmsashcha dhisho rudhraa vithasthhireTheshaagm sahasra-yojaneva dhhanvaani thanmasi.Namo rudhraybhyo yay prthhivyaam yay antharikshay yay dhiviyayshaamannam vaathoVarshamishava-sthaybhyo dhashapraacheerdhasha dhakshiNaa dhashaPratheecheerdhashodheecheerdhashordhhyaasthaybhyoNamasthay no mrdayanthu thay yam dhvishmo yashcha no dhvayshtitham vo jambhay dhadhhaami.56

CONCLUDING MANTHRAS 1 2Thryambakam yajaamahe sugandhhim pushtivardhhanamurvaarukamiva badhhanaan mrthyor muksheeya maamrthaath. 33 44Yo Rudhro agnau yo apsu ya oshadhhishu 5yo Rudhro vishvaa bhuvanaa aa vivesha thasmai Rudhraaya namo asthu 6Thamushtuhi yah svishuh sudhhanvaa yo vishvasya kshayathibheshajasyaYakshvaamahe saumanasaaya Rudhram namobhir dhevamasuramdhuvasya.Ayam me hastho bhagavaanayam me bhagavaththarah .Ayam me v12ishva-bheshajoayagm shivaabhimarshanah .Ye the sahasramayutham paashaa mrthyo marthyaaya hanthave.Thaan yajnasya maayayaa sarvaanava yajaamahe.Mrthyave svaahaa mrthyave svaahaa.Om Namo Bhagavathe Rudhraaya VishNave mrithyurme paahi .PraaNaanaam granthhirasi rudhro maa vishaanthakah .Thenaannenaapyaayasva .57

CHAMAKAMCHAMAKAM -- ANUVAAKA 1Vaajash 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 meCHAMAKAM -- ANUVAAKA 2JyaishTyam 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 me vrdhdhhamcha me vrdhdhhish cha me sathyam cha me shradhdhhaa cha me jagath cha medhhanam cha me vashash cha me thvishish cha me kreedaa cha me modhashcha me jaatham cha me janishyamaaNam cha me sooktham cha me sukrthamcha me viththam cha me vedhyam cha me bhootham cha me bhavishyachchame sugam cha me supathham cha ma rdhdhham cha ma rdhdhhish cha meKlrptham cha me klrpthish cha me mathish cha me umathishcha meCHAMAKAM -- ANUVAAKA 3Sham 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 me dheerghaayuthvam 58

cha me anamithram cha me abhayam cha me sugam cha me shayanam chame sooshaa cha me sudhinam cha meCHAMAKAM -- ANUVAAKA 4Oork 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 meCHAMAKAM -- ANUVAAKA 5Ashmaa 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 meCHAMAKAM -- ANUVAAKA 6Agnish cha ma Indrash cha me somash cha ma Indrash cha me savithaa chama Indrash cha me sarasvathee cha ma Indrash cha mepooshaa cha ma Indrash cha me brhaspathish cha ma Indrash cha memithrash cha ma Indrash cha me varunash cha ma Indrash cha me thvashtaacha ma Indrash cha me dhhaathaa cha ma Indrash cha me VishNush cha maIndrash cha me ashvinau cha ma Indrash cha me maruthash cha ma Indrash 59

cha me vishve cha me Devaa Indrash cha me prthhivee cha ma Indrash chame anthariksham cha ma Indrash cha me dhyaush cha ma Indrash cha medhishash cha ma Indrash cha me moordhhaa cha ma Indrash cha meprajaapathish cha ma Indrash cha meCHAMAKAM -- ANUVAAKA 7A‟mshush cha me rashmish cha me adhaabhyash cha me adhhipathish cha maUpaa‟mshush cha me antharyaamash cha me aIndravaayavash chamemaithraavarunash cha maaashvinash cha me prathiprasthhaanash cha meshukrash cha me manthhee cha ma aagrayanash cha me vaishvaDevash chame dhhruvash cha me vaishvaanarash cha ma rthugrahaash cha meathigraahyaash cha me aIndraagnash cha me vaishvaDevash cha memaruthvatheeyaash cha me maahendhrash cha ma aadhithyash cha mesaavithrash cha me saarasvathash cha me paushnash cha mepaathneevathash cha me haariyojanash cha meCHAMAKAM -- ANUVAAKA 8Idhhmash cha me barhish cha me vedhish cha me dhhishniyaash cha mesruchash cha me chamasaash cha me graavaanash cha me svaravash cha mauparavaash cha me dhhishavane cha me dhronakalashash cha mevaayavyaani cha me pootha bhrch cha ma aadhhavaneeyash cha maaagneedhhram cha me havirdhhaanam cha me grhaaash cha me sadhash chame purodaashaash cha me pachathaash cha me avabhrthash cha me svagaakaarash cha meCHAMAKAM -- ANUVAAKA 9Agnish cha me gharmash cha me arkash cha me sooryash cha mepraaNash cha me ashvamedhhash cha me prthhivee cha me adhithish chame dhithish cha me dhyaush cha me shakkareerangulayo dhishash cha meyajnena kalpanthaam rk cha me saama cha me sthomash cha me yajushcha me dheekshaa cha me thapash cha ma rthush cha me vratham 60

cha me ahoraathrayor vrshtayaa brhadhrathhanthare cha me yajnenakalpethaamCHAMAKAM -- ANUVAAKA 10Garbhaash cha me vathsaash cha me thryavish cha me thryavee cha medhithyavaat cha me dhithyauhee cha me panchaavish cha me panchaaveecha me thrivathsash cha me thrivathsaa cha me thuryavaat cha me thuryauheecha me Pashtthavaath cha me pashtthauhee cha me ukshaa cha me vashaacha ma rshabhash cha me vehath cha me anadvaan cha me dhhenush cha maaayur yajnena kalpathaam praaNo yajnena kalpathaam apaano yajnenakalpathaamvyaano yajnena kalpaathaam chakshur yajneena kalpathaagmshrothram yajnena kalpathaam mano yajnena kalpathaam vaag yajnenakalpathaam aathmaa yajnena kalpathaam yajno yajnena kalpathaamCHAMAKAM -- ANUVAAKA 11Ekaa cha me thisrash cha me pancha cha me saptha cha me nava chama ekaadhasha cha me thryodhasha cha me panchadhasha cha mesapthadhasha cha me navadhasha cha ma ekavigmshathish cha methrayovigmshathish cha me panchavigmshathish cha me sapthavigmshathishcha me navavigmshathish cha ma ekathrigmshach cha methrayasthrigmshach cha me chathasrash cha me ashtau cha medhvaadhasha cha me shodasha cha me vingshathish cha mechathurvingshathish cha me ashtaavingshathish cha me dhvaathringshachcha me shatthri‟gm[ch] cha me chathvaari‟gmshach cha mehathushchathvaari‟gmshach cha me ashtaachathvaari‟gmshach cha mevaajash cha Prasavash cha apijash cha krathush cha suvash chamoordhhaa cha vyashniyash cha anthyaayanash cha anthyash chabhauvanash cha bhuvanash cha aadhhipathish cha 61

TRANSLITERATION PRONUNCIATION GUIDEThe purpose of this guide is to help you pronounce the Roman script in exactly thesame way that the Sanskrit letter is pronounced. Please note that the Romanscripting is a lot different from the conventional symbols used, so as to avoidambiguity and confusion. For example, conventional symbols such as t, th, d, dhand n do not help in the pronunciation of the alphabets ि, ठ, त, थ, ड, ढ, द, ध, नand ण. The symbols used below facilitate accurate pronunciation of thesealphabets.Devanagari Roman Pronunciation examples अ a cut; but; hull इ उ i sit; miss आ ई u put; pull ऊ ए aa call; tall; haul; hall ऐ ओ ee meet; feet औ क oo move; fool; lose; loose ख ग e / ay day; bay; say घ च ai fly; kite छ ज o floor; bore स झ au foul; doubt k catch; kit; kettle; cattle kh Pronounce “k” with “h”. g gamble; gate; get; gift; goal gh ghost ch champ; child; chest; chop chh Pronounce “ch” with “h” j jasmine; jill; jelly; jolly; jump jna Pronounce “j” with “na”. jh Pronounce “j” with “h” 62

Devanagari Roman Pronunciation examples ि t** tap; temple; tip; top; tussle ठ T Pronounce “t” with “h” ड d** date; debt; dip; dot; dull ढ D** Pronounce “d” with “h” ण N** Tongue rolled back with lower side touching roof of mouth. त th** thatch; theft; thick; wealth थ thh Pronounce “th” with “h”. द dh** mother; gather; together ध dhh Pronounce “dh” with “h”. न n nation; net; nib; not; nun ऩ p Pat; papa; pet; pit; pot; pump प ph Fan; food; phenol. फ b Bat; bet; bit; bomb; but ब bh Pronounce “b” with “h”. भ m mat; met;mix; mop; mud म y yummy; yes; yolk य r rat; rest; rip; rot; run र l lamp; let; lift; lot; lump ऱ L Tongue rolled back with its lower side touching the roof of the mouth. ल v vast; vest; village; voltage ळ sh Ship; sheep; shop; shut ऴ sh ship; sheep; shop; shut व s sat; set; sit; sort; sunday श h hat; help; hit; hot; hut 63

Spellings in Roman script have been specially tailored to the need for clarity inpronunciation. To ensure clarity, we have departed from many conventionalsymbols adopted to spell names of deities and vedic words. For example:Thrishool Not trishool To differentiate between त and ि**Laghunyaasam Not Lagunyaasam To differentiate between ग and घ To differentiate between अ and आNyaasam Not Nyasam To differentiate between अ and आNaraayaaNa Not Narayana To differentiate between ण and न**Dhasha Not Dasha To differentiate between द and ड**Sooktham Not Suktam To differentiate between ऊ and उGaNesha Not GaNesha To differentiate between ण and न**VishNu Not VishNu To differentiate between ण and न****However, we are forced to make certain exceptions in the case of names ofdeities and vedic words where long-standing convention has been using the sameRoman symbol “d” for both ड and द, and thereby ignoring the ambiguity. We haveretained the convention in the case of words such as Deva, Devata, Mahaadeva,Veda, vedic, Rudra, Rudram, Upanishad, Devanagari, Hindu, Indra, Durga, sinceeveryone is used to this scripting for ages. Similar problem is perceived in thecase of त and ि, and ण and न, but here we have occasionally broken convention.In the Devanagari script, in the font “mangal”, the symbol “óè॑”॑ indicates “g”.For example, “दशóè॑व॑ ी्॒ु” is pronounced as “higmsee”. But the actual word is“himsee”, as shown in the Roman script in the translation portions. Examples:अशीóè॑श॑ चु॒ To be pronounced “Aheegmshcha”ददलóè॑र॑ ुुद॒ ्रा To be pronounced as “Dhivagmrudra”In compound words in which one of the joining words has a prefix „ऽ„, this prefixis pronounced as “अ”. It is not silent. Examples : यु॒धथभमो॑ऽयथु॒ भे मश॑ च;भश॑ ु॒त्मणु॒ लष ेऽा॓ न्द्तरय॑ष.े 64

LAGHUNYAASAM -- TRANSLATION[NOTE: This is a stage preparatory to the yajna. “Nyaasam” means assignment of thevarious parts of the body to different deities – i.e, we are seating the deities at specificlocations on our subtle body. “Laghu” means light, short, brief, concise. ]First, we draw a grand mental picture of Lord Rudra -- Blue throated, with hismatted hair lifted up and tied at the crown of his head, three-eyed, wearing thecrescent moon near the top of his hair, wearing his serpent and theyajnopavitham across his shoulder, dressed in tiger skin, the kamandalu (ascetic‟swater pot) in one hand, the thrishoolamam (trident) in the other hand, therudraaksha necklace round his neck, and seated on his vaahan, the royal bull.We also describe his sterling qualities – The Supreme Soul and essence of lastinghappiness, pure and lustrous like the crystal, grantor of safety and protection;epitome of peace; always in divine bliss; revered and worshipped by celestialbeings as well as demons; immortal, constant, eternal, pure, fixed and firm,indestructible and undiminishing -- All these, with Paarvathi as his Shakthi.Then, we complete some essential steps before commencing the yajna: Bathe in clean water to make ourselves clean and pure. Bathe and anoint the vigraham (idol) of Rudra, and then bathe the same again with holy liquids. Then, sit with our face turned and fixed towards the deity.We then assign the various parts of our subtle body to different deities.अथात्भानभ शळलात्भानभ श्री रुद्ररूऩं ध्मामेत ् ॥ळदु ्धस्पदिक वङ्काळं त्रिनिे ं ऩञ्च लक्त्िकभ ् ।गङ्गाधयं दळबजु ं वलाषबयण बूवऴतभ ् ॥Here Brahman essence of final beatitude Shree Rudra’sAthha aathmaanam shivaathmaanam shreerudra 65

form meditate onroopam dhhyaayethPure crystal similar to/like Three-eyed with five faces***shuddha sphatika sankaasham thrinethram panchavakthrakam(epithet of Shiva) ten arms all ornaments / sterling qualitiesGangaadhharam dhashabhujam sarva aabharaNadecoratedbhooshitham.NOTES:Aadhhaarah = Support; A receptacle; Reservoir; A dam.Gangaadhharam = one who supports and sustains the Ganga with his hair-lock.Translation :Let us meditate on the form of Lord Rudra who is the Supreme Soul and theessence of lasting happiness, who is pure and lustrous like crystal, who is three-eyed, who has five faces*** (aspects), who arrested the force of the Ganga byusing his locked hair like a dam, who is depicted with ten symbolic arms, and whois fully decorated with all the sterling qualities.[***Brief note on what the five faces denote:Sadhyojatha, VaamaDeva, Aghora, Thathpurusha, and Eeshaana are deemed tobe the five symbolic faces of the Paramaathman. These denote the variousdirections and imply that the Lord‟s concern extends in all directions. They alsodenote the different functional aspects of the Lord.The five faces are not to bethought of as physical faces.„Sadhyojatha‟ is associated with the western direction.. It also denotes the creatoraspect of the Lord. Sadhyojatha is the seed letter “NA”, in the „PanchaahkshariManthra‟ (Na-Ma-Shi-Vaa-Ya). And Sadhyojatha is the “A” in “OMKAARA”.“VaamaDeva” is associated with the northern direction. It is also associated withthe Shakthi or strength and beauty. It also denotes the preserver aspect of the 66

Lord. VahmaDeva is the seed letter “MA”, in the „Panchaakshari Manthra‟(NaMaShiVaaYa). And it is the “U” in “OMKAARA”.“Aghora” is associated with the southern direction. It represents the element„Fire‟ and so also denotes the aspect of „Dissolution and Regeneration'. Aghora isthe seed letter “SI”, in the „Panchaakshari Manthra‟ (NaMaShiVaaYa). And it is the“MA” in “OMKAARA”.“Thathpurusha” is the eastern face. It represents the protector aspect of the Lord.It means the „SaguNa‟ Paramaathman, i.e, Paramaathman in a form. It refers tothe Paramaathman in meditating posture, monitoring the world, and blessing theuniverse. Thathpurusha is the seed letter “VA”, in the „Panchaakshari Manthra‟(NaMaShiVaaYa). And it is the “Bindhu” in “OMKAARA”.Eeshaana denotes „looking skyward‟, and hence it represents supreme controlover the entire creation, including celestial beings, earthly beings and non-beings.It is the Lord who is beyond space and time and causation, beyond the threequalities, beyond emotion, It is the Supreme Consciousness and is the ultimate inevery sense. It shines by its own brilliance. He is the cause of all causes, withinwhom the galaxies of universes reside. Eashaana is the highest realm ofpeacefulness, greatest truth, and supreme consciousness.Eeshaana is the seed letter “YA”, in the „Panchaakshari Manthra‟ (NaMaShiVaaYa).And it is the “Naadha” in “OMKAARA”.]नीरग्रीलं ळळाङ्काङ्कं नाग मसोऩलीर्तनभ ् ।व्माघ्र चभोत्तयीमं च लयेण्मभबम प्रदभ ् ॥Blue-throated the moon crescent serpentNeelagreevam shashaangkam aangkam naagawearing the sacred threadyajna-upaveethinam 67

tiger shield/skin upper garment and distinguished uththareeyam cha vareNyamVyaaghra charmagrantor of safety/protectionabhayapradhamNotes:Athha = Here; now; then; afterwards; and; so also; as also; likewise.Aathman = The soul; the individual soul; Self; Supreme Soul; Brahman; Essence.Shiva = Auspicious; propitious; happy; pprosperous.Shivah = Third God of the Trinity; Final beatitude;Aadhhaarah = Support; prop; power of sustaining; a receptacle; a dike; embankment.Charman = Leather; hide. VareNyam = saffron.VareNya = to be wished for; distinguished; most excellent; pre-eminent.Translation:He is blue-throated, wears the crescent moon near the top of his hair, wears theserpent and the sacred thread across his shoulder, is dressed in tiger skin, isdistinguished and is the grantor of safety and protection.कभण्डर ् लष विू ाणा-ं धारयणं ळरू ऩाणणनभ ् ।Ascetic’s water pot Rudraaksha seed (wearing ) string of beads soothraaNaamKamandalu akshaone who is carrying thrishoolam/trident in the handdhhaariNam shoolah paaNinam.Translation:He holds the ascetic water pot in one hand, wears the rudraaksha necklace, andholds the thrishoolam in the other hand.ज्लरन्द्तं वऩङ्गरजिा शळखा भुद्द्मोत धारयणभ ् ॥glowing lovely tawny colour matted hair tied on top of head shikhaamJwal antham pingala jataa 68

lifted up who is carryingudhyotha dhhaariNamTranslation:He has his glowing, lovely, tawny, matted hair lifted and tied up on the crown ofhis head.लऴृ स्कन्द्ध वभारूढभ ् उभा देशाथष धारयणभ ् ।अभतृ ेनाप्रतु ं ळान्द्तं ददव्मबोग वभस्न्द्लतभ ् ॥Bull shoulder mounted on carrying Goddess Uma bodyVrishas kandha samaaroh ooDam umaa dheha half supportingardha dhaaariNamamritham by which full of epitome of peace divine enjoymentAmritha yena plutham shaantham dhivya bhogafull ofsamanvithamNote:Samaarohah = mounting; riding upon. OoDa = Borne; Carried.Plutha = Inundated; submerged; covered with; bathed in.Yena = whereby; by which; because.Translation:He is seated on his vaahan, the royal bull. He carries and upholds Goddess Uma(who signifies energy, shakthi) in half of his body. He is all immortality; he is theepitome of peace and full of divine bliss.ददग्देलता वभामुक्त्तं वुयावयु नभस्कृ तभ ् ।र्नत्मं च ळाशलतं ळदु ्धं ध्रलु भषयभव्ममभ ।[ 69

quarters deities held in devotion by Devas demonsDhik Devataa samaayuktham sura asurabowed to with reverence bynamaskrthamconstant and eternal pure/holy stable / firmNithyam cha shaasvatham shudhdhham dhhruvamindestructible undiminishingaksharam avyayamTranslation :He is attended to by the deities of all the quarters, and is revered and worshippedboth by celestial beings and by demons. He is constant, eternal, pure, fixed andfirm, indestructible and undiminishing.वलष व्मावऩनभीळानं रु-द्रं लम वलशलरूवऩणभ ् ।All-pervading master/lord Rudra’s indeed/truly OmnipresentSarvavyaapinam eeshaanam rudram vai vishvaroopiNamTranslation:The manifested form of Lord Rudra is all-pervasive, and indeed, omnipresentएलं ध्मात्ला द्वलज् वम्मक् ततो मजनभायबेत ् ॥Thus meditating twice-born with thence yajna beginsEvam dhhyaathvaa dhvijah samyak thathah yajanam aarabhethNote:samyak = with; together with; truly; distinctly. Thathah = from that; thence; there;then; thereupon; afterwards; therefore; consequently; further.Aarambhah = Beginning; commencement.Dhvijah = A man of any of the three castes of Hindus who wears the sacred thread andthus is qualified to perform spiritual rites; A BraahmaNa. 70

Significance of “twice born” : Man has a first „physical‟ birth, and then a second „spiritual‟birth when he wears the sacred thread and receives “Brahmopadhesham.”Translation:With this meditation, this BraahmaNa devotee of yours is about to commence theyajna.देवता प्रततष्ठ मंत्र :Establishing the deities in our subtle (sookshma) body :अथातो रुद्र स्नानाचनष ाशबऴेक वलधधं व्माख्मास्माभ्।Now, here Rudra bathing and anointing the vigrahamAthhaatho rudra snaanareverence to the deityarchanaholy bathing of deity rite explain vocal chords Iabhisheka vidhhim vyaakhya aasya[a]m ah[am].Note :athha = Here;Now. Then;Afterwards; And; So also; As also; Likewise.Vidhih = Method; Manner; Rite; Ceremony; Rule.Aasyam = A part of the mouth used in pronouncing letters (Vocal chords).Translation :I shall now explain, for the benefit of everyone here, the procedure for this rite,which involves bathing, anointing the vigraham (idol) of Rudra, and then bathingthe same in full reverence with holy liquids.आददत एल तीथे स्नात्ला उदेत्म ळधु च् प्रमतो ब्रह्भचायी ळुक्त्रलावा देलाशबभखु ् स्स्थत्लाआत्भर्न देलता् स्थाऩमेत ् ॥ 71

At first just so in a pure place clean/purify with water clearAadhitha eva theerthhe snaathvaa udhethya shuchihPurifiedprayathoBrahmachaari pure abode deities face turned towardsbrahmachaari shukla vaasaa Devaa abhimukhahfixed in the soul deities establishsthhithvaa aathmani Devataah sthhaapayeth.Note :Eva = Just; quite; just so; exactly; only; alone; merely.Theerthham = a passage; road; way; place of pilgrimage; a dip in a holy river.shuchih = white colour; purity; purification; goodness; a pure man; a BraahmaNa;Prayatha = holy; pious; purified by austerities and religious observances.Translation:First, in a clean bathing area in our abode, we bathe in clear water and makeourselves clean and pure. Purified, we, in our abode, sit with our face turned andfixed towards the deity, and then seat the celestial deities in various locations ofour sookshma shareeram or subtle body.प्रजनने ब्रह्भा र्तष्ठतु । ऩादमोय् ।शयस्स्तष्ठतु-वलष्णसु ्स्तष्ठतु शस्तमोय-् ।-फाह्लोरयन्द्द्रस्स्तष्ितु । जठयेஉअस्ग्नस्स्तष्ठतु । रृद॑मे शळलस्स्तष्ठतु । कण्ठे लवलस्स्तष्ठन्द्तु ।लक्त्िे वयस्लती र्तष्ठतु । नाशवकमोय।् ॑ामसु ्स्तष्ठतु- नमनमोळ ् र्तष्िेताभ ् चन्द्द्राददत्मौ-।कणमष ोयस्शलनौ र्तष्िेताभ ् । ररािे रुद्रास्स्तष्ठन्द्तु । भूर्थ्न्द्मादष दत्मास्स्तष्ठन्द्तु । शळयशवभशादेलस्स्तष्ठतु । शळखामां लाभदेलास्स्तष्ठतु । ऩषृ ्ठे वऩनाकी र्तष्ठतु । ऩयु त् ळूरी र्तष्ठतु ।ऩाशममष ो् शळलाळङ्कयौ र्तष्ठे ताभ ् । वलतष ो लामसु ्स्तष्ठतु । ततो फदश् वलतष ोஉस्ग्नय-्देलता वलाष वलेष्लङ्गेऴु । ऩरयलतृ स्स्तष्ठतु-ज्लाराभारा मथास्थानं र्तष्ठन्द्तु । भागं ् यषन्द्तु । 72

At the location of the organ of generation, Brahmaa is seated.Prajaname brahmaa thishTathu.At the feet VishNu is seated in the hands Hara is seated.Paadhayor VishNu thishTathu. Hasthayor haras thishTathu.In the arms Indra is seated. In the stomach Agni is seated.Baahvayor Indra thishTathu. jaTare agni thishTathu.In the heart Shiva is seated. In the neck we place KuberaHrdhaye shiva thishTathu. kaNTe vasva thishTathu.in the mouth we seat Saraswathi In the nose we place Vaayu.Vakthre saraswathee thishTathu. Naasikayor vaayu thishTathu.In the eyes we seat the moon and the sunNayanayosh chandhra aadhithyau thishTethaam.In the ears we seat the twin Ashwins. In the forehead we seat Rudra.KarNayor ashvinau thishTetham. Lalaate rudraa thishTanthu.In the region above the forehead we seat AadhithyaMoordhhnya aadhithyaa thishTanthu.In the head we place MahaaDevaShirasi mahaaDeva thishTathu.on the crown of the head VaamaDeva is placedShikhaayaam vaamaDeva thishTathu.at the back Rudra the expert archer is seatedprshTe pinaakee thishTathuat the front again the master spearman is seated.Purathah shoolee thishTathu. 73

On the sides Paarvathi and Shankara are seated.Paarshvayoh shivaashankarau thishTethaam.Everywhere Vaayu is seated.Sarvatho vaayu thishTathu.The flames of Agni’s necklace are spread throughout the body andpervade the bodyThatho bahih sarvatha agnir jwaalaamaalaa parivrtha thishTathu.Every part of the body is occupied by the Dhevathaas in the appropriateplaces.Sarvesha angeshu sarvaa Devataa yathhaasthhaanam thishTanthu.May all the deities protect me / us.Maa(m) rakshanthu. सकं ल्प मतं ्र SANKALPA MANTHRAS -- TRANSLATION[ NOTE: Sankalpam is a declaration that we are about to perform the yajna with the purpose of gaining the grace of the Lord. This is the standard procedure before starting any yajna or religious rite. These are introductory manthras. Hence, word-to-word translation is not deemed necessary. Instead, the translation of each line or section of these manthras is provided right below each line or section. ]अस्म श्री रुद्राद्माम प्रशन भशाभन्द्िस्म अघोय ऋवऴ् अनुष्िु ऩ ् छन्द्द्वङ्कऴणष भरू ्तसष ्लरूऩो मोऽवालाददत्म् ऩयभऩरु ुऴ् व एऴ रुद्रो देलता ॥ 74

Asya shree rudraadhyaaya prashna mahaamanthrasya Aghora rshihAnushtup chhandhah.For this supreme manthra of Rudraadhyaaya the rishi is Aghora, themeter is Anushtup.sankarshaNamoorthi swaroopah yah asau aadhithyah paramapurushahsa esha rudrah Devataa.This Rudra Devata who has a handsome and magnetic form is the same asthe rising sun and the Supreme Being (Paramaathman).नभ्शळलामेर्त फीजभ ् ।शळलतयामेर्त ळस्क्त्त् ।भशादेलामेर्त कीरकभ ् ।श्री वांफवदाशळल प्रवादशवद्ध्मथे जऩे वलर्नमोग् ॥Namah shivaaya ithi beejam.“Namah Shivaaya” is the seed.Shivatharaaya ithi shakthih.“Shivatharaaya” is the energyMahaaDevaaya ithi keelakam.MahaaDeva is the pillarShree saambasadhaashiva prasaadha sidhdhhya arthhe jape viniyogah.This prayer has the purpose of gaining the grace of Lord SaambhaSadhaashiva.ओं अस्ग्नशोिात्भने अङ्गुष्ठाभमां नभ् ।Om agnihothraathmane angushTaabhyaam namah.Prostration to the two thumbs of the Aathman for whom this oblation isbeing offered. 75

दळऩष ूणभष ावात्भने तजनष ीभमां नभ् ।DharshapoorNamaasaathmane tharjaneebhyaam namah.Prostration to the two forefingers of the Aathman for whom this wholeyajna is being performed.चातुभाषस्मात्भने भध्मभाभमां नभ् ।Chaathurmaasaathmane madhhyamaabhyaam namah.Prostration to the two middle fingers of the Aathman for whom we dospecial yajna once in four months.र्नरूढऩळफु न्द्धात्भने अनाशभकाभमां नभ् ।nirooDapashubandhhaathmane anaamikaabhyaam namah.Prostration to the two ring fingers of the Aathman for whomconventionally the bondaged man is performing this yajna.ज्मोर्तष्िोभात्भने कर्नस्ष्ठकाभमां नभ् ।Jyothishtomaathmane kanishTikaabhyaam namah.Prostration to the two little fingers of the Aathman for whom theJyothishtoma yajna is being performed.वलकष ्रत्लात्भने कयतरकयऩषृ ्ठाभमां नभ् ॥Sarvakrathvaathmane karathalakaraprshTaabhyaam namah.Prostration to the palms and the backs of the palms of the Aathman forwhom all actions are done.ओं अस्ग्नशोिात्भने रृदमाम नभ् ।दळऩष ूणभष ावात्भने शळयवे स्लाशा ।चातुभाषस्मात्भने शळकामम लऴट्।र्नरूढऩळफु न्द्धात्भने कलचाम शुभ।् 76

ज्मोर्तष्िोभात्भने नेििमाम लौऴट् ।वलकष ्रत्लात्भने अस्िाम पट्॥Om Agnihothraathmane hrdhayaaya namah.Om. Prostration to the heart of the Lord for whom this oblation is beingoffered.DharshapoorNamaasaathmane shirase swaahaa.I offer my head as oblation to the Lord.Chaathurmaasaathmane shikhaayai vashat.I offer the lock of the hair on the crown of my head as oblation.nirooDapashubandhhaathmane kavachaaya hum.I offer the beings under my protection as oblation.jyothishTomaathmane nethrathrayaaya vaushat.I offer my intellect as oblation to the three-eyed Lord.Sarvakrathvaathmane asthraaya phat.I offer all my actions and weapons as oblations.बूबलुष वलु योशभर्त ददग्फन्द्ध् ॥Bhoor bhuvah suvah om ithi dhik bandhhah.By the three worlds – gross, astral and celestial -- all the quarters aresecured. NOTE:The manthra below titled “Dhhyaanam” merits detailed understanding as it setsthe tone for the recitation. So, word-to-word translation is provided for thismanthra. The template used here is the one we have used for word-to-wordtranslation all through this book. 77

॥ ध्यानम ् ॥आऩातारनब्स्थरान्द्तबुलनब्रह्भाण्डभावलस्पु य-ज्ज्मोर्त् स्पादिकशरङ्गभौशरवलरवत ् ऩणू ेन्द्दलु ान्द्ताभतृ म् ।अस्तोकाप्रुतभेकभीळभर्नळं रुद्रानलु ाकाञ्जऩन ्ध्मामेदीस्प्वत शवद्धमेऽद्रलु ऩदं वलप्रोऽशबवऴञ्चेस्छछलभ ् ॥ब्रह्भाण्ड व्माप्तदेशा बशवतदशभरुचा बावभाना बजु ङ्ग्मकण्ठे कारा् कऩदाकष शरत ळशळकराशचण्डकोदण्डशस्ता् ।त्र्मषा रुद्राषभारा् प्रकदितवलबला ळांबला भरू ्तबष ेदा्रुद्रा् श्रीरुद्रवकू ्त्तप्रकदितवलबला न् प्रमछछन्द्तु वौख्मभ ् ॥Meditation:Dhhyaanam:from lowest world sky space end / limit heaven bhuvanaaa paathaaLa nabhah sthhala anthauniverse before our eyesbrahmaandam aavispurathlustre crystalline lingam tuft shining full moon radiatejyothih sphaatika linga mauLi vaanthaimmortality vilasath poorna indhuamrthaih.Not a child only Lord ceaseless RudraAsthoka aplutham ekam eeshaam anisham rudrarepeated prayinganuvaakaan japan 78

Meditate desired fulfill eternalDhhyaayeth eepsitha sidhdhhaye dhhruvapadhamthe wise/BraahmaNas/sagesviproperform abhishek on this Supreme Soul bliss / happinessabhishikth cheth shivam.Translation of manthra:Rudra is the one and only Lord of the entire cosmos. He is eternal, infinite andpervades all space right from the lowest world to the sky and the highest world ofheaven. He shines through the cosmos right before our eyes with pure crystallinelustre, with the lingam and his matted hair shining like the full moon and radiatingimmortality. The wise and learned meditate on Him, repeating His name withoutlet-up, and perform regular abhisheks on Him, so they are able to fulfill all theirspiritual aspirations, including the bliss of final emancipation.Cosmos pervades body ashes luster of snowBrahmaanda vyaaptha dhehaa bhasitha himaruchaashining serpent Throat darkened matted hairbhaasamaanaa bhujangaih. kaNTe kaalaah kapardhaakalithacrescent of moon fierce bow in handshashikalaa chaNda kodhaNda hasthaah.three eyes rudraaksha maala displayed mightThryakshaa rudraakshamaalaah prakatithavibhavaahof Shiva varieties of formsshaambhavaa moorthibhedhaahRudra hymn on Lord Rudra displayed might us devoutRudraa shreerudrasooktha prakatithavibhavaa nah prayath 79

lasting happinessanthu saukhyam.NOTE:Bhujangah = Serpent; Snake.Translation of manthra:Lord Rudra appears with his body painted with sacred ash which glistens againstthe lustre of the snowy mountains where he is known to dwell. With his serpentround his neck, his darkened throat, matted hair, the moon crescent near the topof his hair, the fierce bow in hand, his third eye, and the rudraaksha maala roundhis neck, He is an awesome picture of might and power. Rudra appears in myriadsof forms. The devout find lasting happiness by singing hymns in His praise.[ Note : From here on, you will observe that, in the Devanagari script, accentmarkings are provided, to indicate variations in accent while chanting.]गनपतत मंत्र (GaNapathi Manthram):ग॒ु णा॑नां त्ला गु॒ णऩर॑ ्तóèशलाभशे कु॒ वलं क॑ लीनु॒ ाभऩु॑ ॒ुभश्रल॑ स्तभभ ् । ज्म॒ुेष्ठु॒याजु॒ ं ब्रह्भण॑ ांब्रह्भणस्ऩतु॒ आ न्॑ ळु॒ णृ ्लन्द्नु॒ रू ्तशब॑ स्वीदु॒ वाद॑नभ ् ॥ भशागणऩतमे े नभ्॥GaNaanaam thvaa GaNapathigm havaamahe kavim kaveenamupamashravasthamam. JyeshTaraajam brahmaNaam brahmaNaspatha aa nahshrNvannoothibhisseedha saadhanam. Mahaa GaNapathaye namah.(Note: Before starting any auspicious activity, it is always the practice to invoke Lord GaNesha andseek his blessings so that the event goes on smoothly and without blemish.)Of GaNas you the leader invoke and worshipGaNaanaam havaamahe thvaa GaNapathimpoet of poets In comparison glory/ fame yourkavim kaveenaam upama shravas thamam. 80

seniormost leader of the well-versed in Vedas vedic recitationjyeshTaraajam brahmaNaam brahmaNahto rise from our / us goad help andpatha aa nah shrN van uthaelephant idleness tiredness to great GaNapathi prostrationibhih seedha saadhanam. MahaagaNapathaye namahNOTE:BrahmaNyah = One well-versed in the Vedas. Path = To fly, soar; To shed.ShrNi = A hook for pricking an elephant; A goad.Van = To honour, worship; to aid; To sound; To ask, request; To hurt.Ibhah = An elephant. Ibhyah = An elephant driver. Ibhee = Female elephant.Seedhyam = Idleness. Saadhanam = Exhaustion; Weariness.Translation of manthra:You are the leader of the GaNas. We worship you and invoke you as the poet ofpoets, who stands out among all poets as the most glorious and famous. You arethe seniormost and pre-eminent among all those who are learned in the Vedas.Your vedic recitations have the power to goad us to rise from whatever state weare in -- be it idleness or tiredness -- to a renewed spirit of motivation to reciteVedic hymns. Prostrations to you, the great GaNapathi (leader of the GaNaas).NOTE:The motivational power of the analogy used in the second line of this invocation of LordGaNesha is extraordinary. We are telling GaNesha that his vedic recitation is like the stickused by the elephant driver to goad his elephant to move on. We look at GaNesha as theelephant driver, and his vedic recitation as the shrNi or stick used by him to urge us to joinhim in the recitation. We, the bhaktas, are the elephants. The subtle difference is that theshrNi gives pain, whereas GaNesha’s recitation impels us to rise spiritedly to join him. 81

SHREE RUDRAM -- NAMAKAM AN OVERVIEWAs mentioned earlier, Shree Rudram has two portions -- Namakam andChamakam. The Namakam derives its name from the refrain “namah” whichrecurs through all the eleven anuvaakas of Namakam. This means that we arerepeatedly prostrating before Rudra. In anuvaakas 2 to 9, we are prostratingliterally in every line. The Chamakam portion is a series of need expressions ordesires, seeking Rudra‟s grace and help for fulfillment of these needs. So, wefind the refrain “cha may” meaning “and for me” being uttered after everyneed or desire expressed in the Chamakam portion.The Namakam portion has 11 anuvaakas or sections with each anuvaakacontaining about 11 - 17 yajus or manthras. Anuvaaka 9 has 19 manthras.As we have been saying, Shree Rudram is a hymn in praise of the omnipotent,omnipresent and omniscient Paramaathman (Supreme Spirit / Universal Soul)in the form of Rudra-Shiva. All this praise is contained in the Namakamportion. In fact, in Namakam, we prostrate before Rudra, praise him, thankhim and seek his grace for the safety, health and happiness of ourselves, ournear and dear ones, and, in certain verses, the community and all mankind.The contextual background to the Namakam portion of Shree Rudram can betwo-fold -- The mythological context and the general context.The mythological context is that Rudra has just annihilated Thripuraasura, whorepresented evil, after a fierce battle, and is in an awesome, ferocious anddestructive frame of mind; and his enraged face clearly reflects his frame ofmind. Though the end of Thripuraasura has revived hopes of peace, harmonyand happiness for man, Rudra‟s devotees continue to be overawed and badlyshaken by Rudra‟s awesome rage and fierce countenance and posture.The general context is that Rudra is very angry about the extent of deceit andwickedness prevailing in this world, and therefore, right now, His ferocity andwrath loom large over the horizon. Rudra‟s devotees are terrified and shaken. 82

In either of these contexts, Rudra‟s devotees feel the urgent need to assuageand soften Him and invoke His other form, which is the benign and peacefulform. The Namakam portion of Shree Rudram, therefore, aptly begins withprostrations before the Lord‟s weapons and the Lord, and with appeals to Himto reveal His assuaged, serene and blissful form, and to make His weaponsharmless and auspicious for all living beings.Our praise for Rudra begins by gratefully revering Him as the one who confershappiness, as the foremost physician who has the cure for all ills of man, whorewards our good deeds and forgives our bad deeds, and who appears on thesky every day as the Sun to be directly accessible and bring cheer, vision andnourishment to all beings.Rudra is reverentially addressed by His different names and epithets (over ahundred) which mark his significant and distinctive qualities of extraordinarypower, holiness, excellence, wisdom, kindness and generosity, among others.We prostrate before Him, praise Him, express deep gratitude to Him for Hiskindness, generosity and protection, and seek His continued grace.As Paramaathman (Supreme Spirit / Soul), the almighty Rudra is the creatorand ruler of the entire cosmos and of everyone and everything in it. So, weaddress Him as the “Pathi” or “Lord” of the quarters, of the universe, of allbeings (human and other), of all matter and energy, of all paths to the goalsof life -- mundane, spiritual and liberation, of holy places, of food,nourishment and all vegetation, including medicinal herbs and plants whichsustain every form of life in this world. As the supreme Lord, He creates andtakes care of all His creations.We extol Rudra as the Lord of even bad elements such as thieves, robbers,burglars, cheats, swindlers, muggers, bandits and brigands. He is the essencein all beings, and so is also the Lord of all those who have strayed. They canhope to be redeemed by His grace if they surrender to Him.A dominant tenor of this hymn being the veneration of Rudra as the divinedestroyer of diabolic and negative forces, we draw a mental picture of 83

Rudra with His army, praise His army, and extol Rudra as the IndestructibleLord of His army, and as the master of every aspect of warfare. We prostratebefore Rudra‟s GaNas or warriors. Since Rudra exists in all forms as theiressence, and this truth holds for all ages, in extolling Rudra‟s GaNas, wesymbolically address the full range of war personnel of even today, right fromthose involved in the science and making of weapons to the soldiers whoactually use them, and also their leaders and trainers. Omnipresent Rudra isalso seen in all the forms of men, animals, material and facilities used by thearmy -- men in combat, men engaged in the planning, direction, commandand leading of combat, and all the resources deployed in the support andback-up functions -- Chariots, weapons, armour, horses, chariot makers,chariot attendants, carpenters, blacksmiths, weapon makers, armour makers,horse trainers and keepers.We honour and admire Rudra‟s qualities as warrior and leader -- His leadingfrom the front, balancing superhuman courage with caution, and his matchlessskill in handling any weapon, including the thrishoolam, which only He canhandle.Through significant parts of the hymn, we eloquently behold the AlmightyParabrahman Rudra as not merely the extra-cosmic creator and sustainer ofthe universe, but as also immanent in every speck of space and in everyparticle of creation.We behold Rudra the Paramaathman as the primordial origin or source from whom the entire cosmos comes. the most ancient and eternal in existence before creation. the one who brings into existence creation and maintains it. immeasurably extended in time and space, and existing everywhere and at all times as the invisible spirit or pure awareness / intelligence. beyond time, space and causation. enveloping the entire cosmos and permeating everything as its essence. existing in every living being -- human, animal and even micro-organisms. assuming infinite number of forms for the functioning of this world. 84

We also behold the Lord as omniscient, i e., all-seeing and all-knowing). Aspure, all-pervasive awareness or consciousness, the Paramaathman does notneed physical eyesight. He is all-seeing because He is the all-pervasiveUniversal Consciousness.Rudra does not distinguish between commoners with no rank or status and thehigh and the noble. He dwells in all humans regardless of their age, socialstatus, level of learning and other endowments.The Lord resides everywhere and in everything as the invisible spiritualessence -- forests, forest produce, soil, infinite varieties of vegetation, waterin every form, air and fire. Rudra‟s omnipresence, particularly in the naturalelements of earth, water and air(sky), and in the form of sunshine is criticalfor the sustenance of life in all forms on the planet. He is also seen as VaasthuPurusha residing in dwellings and the sites of dwellings for their protectionagainst negative forces.We invoke Rudra‟s benign and gracious form, and His kind and generousdisposition and actions. We gratefully express our appreciation that Heprotects and takes care of all that He creates, by removing misery. By showering blessings and boons on his devotees. by means of His form and radiance being a cure for all ills. by His presence everywhere in nature, thus providing sustenance to all life. by protecting good people from bad and negative forces; by redeeming those who have strayed, if they surrender to Him. by being kind and gracious to those who are good and righteous, and hard and punitive on those who are wicked and bad. by conferring happiness to seekers of various levels of happiness -- material happiness, spiritual happiness, liberation and final beatitude. by being the source of happiness (with His serene and peaceful form inspiring people to meditate on Him with the purpose of achieving peace and happiness). by showing seekers the right path to happiness. 85

We meditate on Rudra as pervading both sides of the ocean of worldly life(before we enter and after we cross) and also the ocean itself, just to ferry us(a) across life, by guiding us to do good karma, and (b) even beyond, to beone with Brahman and not to be reborn ever. Rudra pervading holy places andriver banks bears special significance as His effort to guide and grantfulfillment to seekers of various levels (material, spiritual and finalemancipation) of happiness who throng such places.We praise Rudra‟s ubiquitousness or simultaneous presence everywhere. Withthis power, Rudra is ever before His devotees, easily available. In being so,the Lord is comfortable everywhere, and does not choose between habitableand uninhabitable places, between hutments, shelters and the comfort of bedsin homes, between cow pens and homes, between dung, manure and freshpollens in flowers, between greenery and parched grass and leaves.Praising His two mutually opposite forms – the benign and generous, and thefierce and punishing, we look up to Rudra as the Lord who showers wealth andhappiness on the deserving, and who destroys sins and sinners.The Namakam, in which we revere Rudra with a ritual act of devotion,concludes by seeking Rudra‟s grace. Appealing to Rudra‟s benign form, wepray for our well-being, prosperity and freedom from injury or harm or threatto life. With prayer, worship and offer of oblations, we appeal to Rudra todiscard his wrathful and fiery look and weapons and to take care of our nearand dear ones -- elders to infants and even babies in the womb. We appeal forhappiness for our children and posterity.Finally, with hands folded, we address Rudra‟s missionaries / detachments /agents / proxies / other operatives spread out everywhere in the cosmos andin all directions, and appeal to them to keep all mankind safe, healthy, happyand free from fear. 86

NAMAKAM – ANUVAAKA 1 -- TRANSLATION॥ ओं नभो बगलते॑ रुद्राु॒म ॥Om namo bhagawathe rudraaya.Om. I prostrate before Bhagwan Rudra. 1.1ओं नभस॑ ्ते रुद्रभ॒ु न्द्मल॑ उ॒ुतोत॒ु इऴल॑ ॒ुे नभ्॑ ।नभस॑ ्ते अस्तु॒ ु धन्द्लन॑ े फाशु॒ ुभमा॑-भ॒ु तु त॒ु े नभ्॑ ॥ १.१॥Om namasthe rudramanyava uthotha ishave namah.Namasthe asthu dhhanvane baahubhyaa-mutha the namah.Om prostrations to you Rudra anger also your arrowOm namasthe rudra manyava uthah tha ishaveprostrationsnamahProstrations to your this bow both the arms also to yourNamasthe asthu dhhanvane baahubhyaam utha theprostrationsnamahTranslation of manthra:Om. O Rudra, prostrations to you who are in anger; also, prostrations to yourarrow. prostrations to your bow; prostrations also to your two arms which areadept at using this set of weapons.. 87

1.2मात॒ु इऴु्॑ शळ॒ु लतभ॑ ा शळ॒ु लं फु॒बूल॑ तु॒ े धन्ु ॑ ।शळ॒ु ला ळय॑ ॒ुव्मा॑ मा तल॒ु तमा॑ नो रुद्र भडृ म ॥ १.२॥Yaatha ishuh shivathamaa shivam babhoova the dhhanuh.Shivaa sharavyaa yaa thava thayaa no rudra mrdaya.which your arrow propitious happiness with tawny hairYah tha ishhuh shivathamaa shivam babhruh[oo]also your bowva the dhhanuhGrace /bless` quiver which your these request usShivaa sharavyaa yaa thava tha yaa nahO Rudra Shivarudra mrdaya.Notes :Babhruh = The tawny colour; A man with tawny hair; An epithet of Shiva.Babhru = Deep brown; Tawny; reddish brown Sharah = An arrow.Sharavyam = A butt or mark for arrows; Target. Mrdah = An epithet of Shiva.Translation of manthra:O tawny haired Rudra, we implore you to bless us with happiness, with yourarrow, your bow and your quiver, which are now propitious tools. 1.3मा ते॑ रुद्र शळ॒ु ला तु॒ नू-यघोय॒ु ाऽऩाऩ॑ काशळनी ।तमा॑ नस्तु॒ नुला॒ु ळन्द्तभ॑ मा॒ु धगरय॑ळंताुश॒ बचा॑कळीदश ॥ १.३॥ 88

Yaa the rudra shivaa thanoo-raghoraapaapakaashinee.Thayaa nasthanuvaa shanthamayaa girishanthaabhichaakasheehiwho you Rudra grace/blessing form not terrifyingYah the rudra shivaa thanoor aghorapure / virtuous shiningapaapa kaashineeYour please us form assuaged full of blissTha yaa nah thanu vaa shanthamayaaO Girishantha before us revealgirishantha [a]bhi chaakasheehiNotes :Gireeshah = An epithet of Shiva. Antha = Handsome; Lovely.Abhi = Near; Before; In front of; In presence of.Chaakshush = Sight; Visual; Optical; Visible.Chaksh = To see; Observe; Perceive. Chakshus = Eye; sight; Look: Vision; facultyof sight. Aksham = An organ of sense; An object of sense.Shiva = Auspicious; Propitious; Final beatitude. Shivaa = Name of Parvati; Finalbeatitude. Vaa = To be cool or assuaged; To cool; To alleviate the heatof; To gratify; soothe; comfort.Translation of manthra :O Rudra, handsome dweller of the Kailaasa mountain, who graces people withyour blessings, in your virtuous, shining form which is far from terrifying, pleasereveal your soothing, assuaged, blissful form to us. 1.4माशभऴुं॑ धगरयळतं ॒ु शस्त॒ु े त्रफब॒ु ष्मसष ्तल॑ े ।शळ॒ु लां धगर॑ यिु॒ तां क॑ु रुु॒ भा दशóè॑॑वी्॒ु ऩुरु॑ ऴु॒ं जगत॑ ् ॥ १.४॥ 89

Yaamishum girishantha hasthe bibharshyashthave.Shivaam girithra thaam kuru maa higmsee purusham jagath.Which arrow O Girishantha in the hand to pierce /penetrateYaam ishum girishantha hasthe bibharshyato be despatchedasthaveauspicious O Girithra you do me not harm living beingsShivaam girithra thaam kuru ma ahimseeh purushamin the worldJagathNotes:Bibhithsaa = Desirous to pierce or penetrate.Bibhithsu = Desirous of piercing or penetrating.Translation of manthra:O Girishantha, the arrow which you are holding in the hand ready to let fly topierce people, O Girithra, please make it auspicious and harmless to me and to allliving beings in this world. 1.5शळु॒ लेन॒ु लचव॑ ा त्लाु॒ धगरयु॒ळाछछा॑ लदाभशव ।मथा॑ न्॒ु वल॒ुशष भज्जगद॑ मु॒ क्ष्भóèवु॒ भु ना॒ु अवत॑ ् ॥ १.५॥Shivena vachasaa thvaa girishaachchhaa vadhaamasi.Yathhaa nah sarvamijjagadhayakshmagm sumanaa asath.With auspicious words you dweller on the mountain thvaa girishaShivena vachasaa 90

pure we speak and singachchhaa VadhaamasiSo that us all this world without any diseaseYathhaa nah sarvam iha jagath ayakshmamblossom to excelsumanaa asathNOTES: Asath = Excellent.Asathi = to excel.Translation of manthra:O pure dweller on the kailaasa mountain, we speak and sing about you inauspicious words, so that all of us beings in this world are free from disease andblossom to excellence. 1.6अध्मल॑ ोचदधध ल॒ुक्त्ता प्रथ॑ ॒ु भो दमव्मो॑ शब॒ु ऴक् ।अशीóè॑श॑ च॒ु वला॓षञा ्ज॒ु बं म॒ु न्द्त्वलाषश॓ा च मातधु ाु॒न्द्म्॑ ॥ १.६॥Adhhyavochadhadhhi vakthaa prathhamo daivyo bhishak.Aheegmshcha sarvaangjambhayanthsarvaashcha yaathudhhaanyah.Speak in favour on what is fit to be said the foremostAdhhyavochadh adhhi vakthaa prathhamodivine physiciandhaivyo bhishakcheat / rogue and all with quiver kill all andahih cha sarvaan jambhayan sarvaash cha 91

demons / evil spiritsyaathudhhaanyahNotes:Adhhivachanam = Advocacy; speaking in favour of.Vakthavya = Fit to be said. Bhishaj = Physician; doctor.Bhishajitham = Drug, medicine. Ahi = Serpent; snake; demon; cheat; rogue.Sarv = Kill. Sarvakashah = All-destroying.Translation of manthra:[Rudra], the foremost divine physician, speaks in praise of good deeds of hissubjects if they are fit to be praised, and cures them for their bad deeds. May hedestroy all demons and evil spirits. 1.7अ॒ु वौ मस्ता॒मु ्रो अर॑ ुणु॒ उु॒त फ॒ुभ््ु वुभ॑ ु॒ गं र्॑ ।मे च॒ु भे ाóèरु॒ुद्रा अ॒ु शबतो॑ ददु॒षु धश्र॒ुता् वश॑ स्र॒ु ळोऽलऴम॑ ा॒ुóè॑ु॒शेड॑ ईभशे ॥ १.७॥Asau yasthaamro aruna utha babhruh sumangalah.Ye chemaagmrudraa abhitho dhikshu shrithaah sahasrasho aishaagmhedaeemahe.Rising who deep red light red or orange-yellowAsau yah thaamro aruna utha babhruhextremely auspicioussumangalahwho and my Rudra all around directions abhitho dhi(k)shuYah cha maam rudraaauxiliary thousandshrithaah Sahasra 92

Rudra not true best disregard do not see great esteem ee maheshah avai shaam hedaNotes:Shah = Name of Shiva; HappinessTranslation of manthra:He (Rudra the sun ) who is copper-red while he rises, then light red, then orange-yellow, this highly auspicious one is my Rudra. None of the thousands of otherauxiliary Rudras who are all around him in all directions do we regard as the trueRudra of excellence and great esteem. 1.8अु॒ वौ मो॑ऽलु॒वऩर॑ष ्तु॒ नीरग॑ ्रीलो॒ु वलरोद॑ शत् ।उ॒ुतनम ं॑ गोु॒ऩा अद॑ ृळु॒ न्द्नदृळ॑ न्द्नदु शामु॒ ्ष ॑ ।उ॒ुतनम ॒ु ं वलशला॑ ब॒ु तू ार्न॒ु व दृु॒ष्िो भड॑ृ मार्त न् ॥ १.८॥Asau yovasarapathi neelagreevaa vilohithah.Uthainam gopaa adhrshannadhrshanudhahaaryah.Uthainam vishvaa bhoothaani sa dhrshto mrdayaathi nah.rising who descent Lord blue-throated[Rudra]Asau yah [a]vasar pathi neelagreevaahassumes red to whitish yellow huevilohithahAnd whereby cowherds behold behold waterUtha yenam gopaa (a)dhrshan (a)dhrshan udhacarriers [women]haaryah 93

And whereby in the world all living beings similarly beholdUtha yenam vishvaa bhoothaani sa dhrshtomake happy usmrdayaathi nahTranslation of manthra :The blue-throated Rudra (the sun) who assumes reddish to whitish yellow hue ashe rises and descends, enables common people to benefit by getting a full view ofhim as he moves through the sky. Cowherds get to see him as they take theircattle to graze and as they return home. Women carrying water get to see him.Similarly, all living beings in this world get to see him. May He keep us happy bybeing easily accessible in this manner. 1.9नभो॑ अस्त॒ु ु नीरग॑ ्रीलाम वशस्राुष॒ ाम॑ भीढ॒ु ु ऴेा॓ ।अथो॒ु मे अस॑ ्म॒ु वत्ला॑नोु॒ऽशं तेभमोऽ॑ कय॒ुन्द्नभ्॑ ॥ १.९॥Namo asthu neelagreevaaya sahasraakshaaya meeDushe.Athho ye asya sathvaanoham thebhyokarannamah.My prostrations to you blue throated omnicient ShivaNamah asthu neelagriivaaya sahasraakshaaya MeeDushealso who his followers/attendants I your both do ubhya karamAthha yah asya saththvaanah aham thaProstrationsnamahNotes:Meedushtamah; Meedus = Epithet of Shiva“Sathvaanah” -- Word not found in dictionary. Hence, meaning taken from SwamiAmritananda‟s translation (Publisher RamaKrshNa Math). 94

Translation of manthra:My prostrations to the blue-throated, omniscient Lord Shiva. I prostrate beforeboth Rudra and his followers/attendants. 1.10प्रभुंच॑ ु॒ धन्द्लन॑ ु॒ स्त्ल-भ॒ु ुबमो॒ु-यास्त्नम॑ष ो॒ु-ज्माषभ ् ।माशच॑ त॒ु े शस्त॒ु इऴल॑ ्ु॒ ऩयाु॒ ता बग॑ लो लऩ ॥ १.१०॥Pramuncha dhhanvanasthava-mubhayo-raarthniyor-jyaam.Yaashcha the hastha ishavah paraa thaa bhagavo vapa.Release of bow your from both ends of the bowPramuncha dhhanvanah thvam ubhayor aarthniyorthe bow stringjyaamwhich and your hand arrrow away those O BhagawanYaa cha the hastha ishvah paraa thaa bhagavahthrowvapaNotes:Pramuncha = Word not found in dictionary. Pramuktha = Loosened.Aarthih = The end of a bow. Jyaa = Bow string.Translation of manthra:O Bhagawan, Untie the bow string from both ends of the bow and throw away thearrow which is in your hand. 95