verses from the shri rudram

Verses from the Shri Rudram - anuvAka 1

Table of Contents

OM namo bhagavate rudrAya1.Shri Rudram 1.12.Shri Rudram 1.23.Shri Rudram 1.44.Shri Rudram 1.55.Shri Rudram 1.66.Shri Rudram 1.77.Shri Rudram 1.88.Shri Rudram 1.99.Shri Rudram 1.1010.Shri Rudram 1.1111.Shri Rudram 1.1212.Shri Rudram 1.1313.Shri Rudram 1.1414.Shri Rudram 1.1515.

namo bhagavate rudrAya

|| AUM namo bhagavate rudrAya ||

Once again, it is the holy month of shrAvaNa, sacred for the worship of Shiva. The most important part ofShiva worship is undoubtedly the chanting of the shrI rudram with devotion. Regarding the shrI rudram, it issaid:

vR ixasya mUlakena shakhAH puShyanti vai yathA |shive rudrajapAtprIte prItA evAsya devatAH |ato rudrajapAdeva bhuktimuktiprasiddhyataH ||

Even as by (watering) the roots of a tree, all its branches are nourished, so by pleasing Shiva with the chant ofthe Rudram , all the gods are pleased. Therefore, the attainment of bhukti - enjoyment (not against dharma)-and mukti - liberation- is only through chanting the Rudram with devotion.

The shrI rudram is also called the Rudropanishad or the shatarudrIyam.h. The name Rudropanishad indicatesthat even though the Rudram is technically part of the karma kANDa or the ritual portion of the Vedas, it isheld to be on par with the upanishads of the jnAna kANDa. The name shatarudrIyam is applied to indicatethat this shrI rudram appears in the texts of the one hundred and one shAkhA's of the Yajur Veda. Thechanting of the Rudram is followed by that of the Chamakam, so called because of the frequent occurrence ofthe expression "cha me."

This wonderful Rudram-Chamakam is to be learned from a Guru who himself has been trained in the Vedictradition.

Verses from the Shri rudram http://www.advaita-vedanta.org/series/shri_rudram/verses_from_the_shri...

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There are two versions of the Yajurvedic Rudram, one from the Shukla Yajurveda and the other from theKrishna Yajur veda. The Rg Veda has its own and shorter version of the Rudram.

The importance of this hymn has been attested to by several commentaries, such as the ones by sAyaNa,bhaTTa bhAskara, abhinava shankara, and Vishnu sUrI.

No commentary by Adi Shankara on the Rudram is known. But there are verses from the shrI rudram in theshvetAshvatara upanishad and Shankara has been attributed the authorship of a commentary on theupanishad.

So I would like to present the explanation of such verses from the Rudram that are also present in theshvetAshvatara upanishad along with the commentary attributed to Shankara.

We begin with the shvetAshvatara 3.5:

yA te rudra shivA tanUraghorApApakAshinI |tayA nastanuvA shantamayA girishantAbhichAkashIhi ||( shrI rudram: anuvAka 1 , rik 3; shvetAshvatara Up.: 3.5 )

yA - thatte - Yourrudra - O RudrashivA - auspicioustanUH - formaghorA - not terrifyingapApakAshinI - that which destroys sins by mere remembrancetayA - by thatnaH - ustanuvA - by the formshantamayA - by the most joyousgirishanta - O Dweller of the (KailAsa) mountain who confer joyabhichAkashIhi - look (at us so that we may be united with thehighest good)

O Rudra! O Girishanta (who dwell on the Kailaasa mountain and confer happiness)! By that form of Yourswhich is not terrifying, which destroys sin by its mere remembrance, and which is all blissful, please behold usand unite us with the highest good!

shA.nkarabhAShyam.h (Commentary of Shankara)

yA te rudreti | he rudra tava yA shivA tanUraghorA | uktaM chatasyaite tanuvau ghorA .anyA shivA .anyeti | athavA shivA .avidyA-tatkAryavinirmuktA sachchidAnandAdvayabrahmarUpA na tu ghorAshashibiMbamivA .ahlAdinI | apApakAshinI smR itimAtrAghanAshinIpuNyAbhivyaktakarI | tayA .atmanA no .asmAn.h shantamayA sukhatamayApurNAnandarUpayA he girishanta girau sthitvA shaM sukhaM tanotIti |abhichAkashIhi nirIkshasva shreyasA niyojasvetyarthaH ||

Translation of Shankara's commentary:

O Rudra! (By that) form of Yours which is aghorA, ie. not that which is terrifying. It is said (in the


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BrAhmaNa) "(Rudra is verily this sacrificial fire, agni.) That Rudra has two forms; one is terrifying and theother is shivA, auspicious (or gentle)." Or, the word shivA means that which is free from ignorance (avidyA)and ist effects, which is of the nature of the nondual Brahman that is Existence, Consciousness, and Bliss,which is not terrifying but which causes joy like the form of the moon. apApakAshinI means that whichdestroys sins by merely being remembered and which reveals merit (puNya). Through that form which is mostdelightful and of the nature of infinite bliss, O Girishanta, who reside on the (KailAsa) mountain and conferhappiness, behold us (look at us) so that (by this glance) we may be united with the highest good (Brahman).

Note:

The brAhmaNa portion identifies Rudra with the sacrificial fire, agni and speaks of two forms of Rudra - oneterrifying, the other benign. It is this benign aspect that is associated with the eradication of ignorance and thebestowal of knowledge. It may be noted that the Shri Dakshinamurti form, that grants the Supreme knowledgeof Brahman, is the gentle form.


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Shri Rudram 1.1


The Rishi of this mantra is Kashyapa, the devatA is Rudra, the meter (chhandas) is anushhTubh, according tothe commentary of BhaTTa BhAskara.

AUM

namaste rudra manyava uto ta ishhave namaH |namaste astu dhanvane bAhubhyAmuta te namaH ||

(Krishna Yajur Veda, Shri Rudram: anuvAka 1, Rik 1)

namaH - salutations torudra - O Rudrate manyave - Your angeruto - alsote - Yourishhave - arrownamaH - salutationsnamaH - salutationste - Yourastu - let there bedhanvane- bowbAhubhyAm.h te - Your two handsuta - alsonamaH - salutations

O Rudra! Salutations to Your anger and salutations also to Your arrow. May our saluations be to Your bow


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and salutations (be) to Your two hands (which wield the bow and the arrow).

sAyaNAchAryabhAshhyam.h :

he rudra te tvadIyo yo manyuH kopastasmai namo .astu | sa manyur-asmadvairishhveva prasaratu na tvasmAsu | uto api cha te taveshhavenamastvadIyAya bANAya namo .astu | tathA te dhanvane tvadIyAyadhanushhe namo .astu | utApi cha te bAhubhyAM tvadIyAbhyAM dhanur-bANopetAbhyAM hastAbhyAM namo .astu | etatsarvaM vairishhvevapravartatAM na tu mayItyabhiprAyaH |

O Rudra! Salutations to Your anger! Let that anger go towards our enemies, not towards us! Also let (our)salutations be to Your arrow. And also saluations be to Your bow. Also saluations be to Your two hands whichhold the bow and arrow. Let all these (the anger, bow and arrow, Your hands) be active in (destroying)enemies, but not in me. This is the import (of the mantra).

Notes based on BhaTTa bhAskara's commentary:

1) BhaTTabhAskara gives several definitions of the word "rudra."

rudaM saMsAraduHkhaM drAvayatIti rudra iti kechit.h|

Some say "He is called Rudra because He drives away the sorrow of saMsAra (ephemeral existence) which isruda."

rutiM shabdaM vedAtmAnaM brahmaNe dadAti kalpAdAviti rudra ityapare|

Others say "He is Rudra because he gives ruti or the Vedic sounds to BrahmA at the beginning of the Kalpa."

rodayati sarvamantakAla iti rudraH |

He makes everyone weep at the time of destruction, so he is called Rudra.

2) The arrow of Rudra:

The Vedas say that the gods made the arrow of Rudra:

"ta ishhuM samaskurvatAgnimanIkaM somaM shalyaM vishhNuM tejanaM"

The (gods) prepared the Rudra's arrow: Its face was Agni, its dart-head Soma, and its sharp-edge VishhNu.

shAkhAntare cha - another vedic description says:

tasyA agniranIkamAsItsomaH shalyo vishhNustejanaM varuNaH parNAni iti |

The face (of that arrow) was agni, the dart-head was Soma, VishhNu its sharp edge, and VaruNa its feathers.

3) The PurANas describe the bow of Rudra as Meru, the mountain of gold. "kanakashailo devasya dhanuH"

The MahAbhArata says:


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sa kR itvA dhanuroMkAraM sAvitrIM jyAM maheshvaraH |hayAMshcha chaturo vedAnsarvadevamayaM ratham.h ||

Maheshvara made the Omkara the bow, SavitrI the bow-string, the four vedas the horses, and the chariotfrom all the gods.

This is how Maheshvara went to do battle against tripurAsura.

4) This mantra 1.1 aims to pacify the terrifying aspect of Rudra which He bears for the sake of destruction ofthe world.

5) The shukla Yajur Vedic version of this mantra (at least in the kANva rescension) reads:

namaste rudra manyava uto ta ishhave namaH |bAhubhyAmuta te namaH ||


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Shri Rudram 1.2


The Rishi of this mantra is Atreya, the devatA shaMbhu, and the meter anuShTubh.

BhaTTa bhAskara gives the dhyAna shloka for this mantra as follows, by which one should meditate on thewarrior form of Shiva.

dhyAyeddevaM susmitaM syandanasthaM devyA sArdhaM tejasA dIpyamAnam.h |ishhvishhvAsAlaMkR itAbhyAM karAbhyAM shUrAkAraM stUyamAnaM surAdyaiH |

One should meditate on the warrior form of the God (Shiva) who bears a pleasant smile, who is blazing withbrightness and is in a war-chariot along with the Goddess (devI), who is adorned with a bow and arrow in twoof His hands, and who is being extolled (by prayers) from the gods and others.

yA ta ishhuH shivatamA shivaM babhUva te dhanuH |shivA sharavyA yA tava tayA no rudra mR^iDaya ||

(Krishna Yajur Veda, Rudram: anuvAka 1, Rik 2)

yA - whichte ishhuH - Your arrowshivatamA - most auspiciousshivam.h - auspiciousbabhUva - has become or become (see Note 1 below)te - YourdhanuH - bowshivA - auspicious


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sharavyA - quiver (of arrows)yA - whichtava - YourtayA - by thatnaH - usrudra - O RudramR iDaya - make happy

Simple Sanskrit interpretation:

he rudra! tava yA ishhuH sA shivatamA babhUva | tava yat.h dhanuHtat.h shivaM babhUva | tathA tava yA sharavyA sA shivA babhUva |taiH ishhvAdibhiH asmAn.h mR iDaya |

O Rudra! (By Your grace), Your arrow has become most auspicious or bestows happiness. Your bow hasbecome auspicious. Your quiver of arrows has become auspicious. By these, the arrow, bow, and the quiver(which have turned auspicious and peaceful), do You make us happy.

sAyaNAchAryabhAshhyam.h:

he rudra te tvadIyA yeyamishhuH shivatamA shAntatamA babhUva |tathA te tvadIyaM yaddhanuH shivaM shAntaM babhUva | tathA yA chatava sharavyA taveshhudhistayA shAnteshhvA tena cha shAntena dhanuShAtayA cha shAntayA sharavyA no.asmAnmR iDaya sukhaya | bhakteshhupravR ittyabhAvAtteshhAM shAntatvam.h |

O Rudra! Your arrow has become most peaceful/pacified. Also Your bow has become peaceful. And alsoYour quiver became peaceful. By that peaceful arrow, bow, and quiver make us happy. Since these are notengaged in (destroying) devotees, they have become peaceful (for us who are Your devotees).

The devotee is praying here for happiness from Rudra, after the withdrawal of the ferocious and destructivecapacity His weapons. Having made salutations to Rudra's anger, arrow, bow, and His hands which hold theweapons, (1.1), the devotee now says these weapons have been rendered peaceful due to His grace. Theseweapons have now become like ornaments, in the presence of devotees. Additionally, they are a source ofhappiness for the devotees.

Notes based on the commentary of BhaTTa BhAskara:

1) According to the (PANini) sUtra "chhaMdasi luN .hlaN .hliTaH", the word "babhUva" which is perfecttense (liT.h) must be interpreted in this Vedic mantra as the present tense (or present perfect) tense. So"babhUva" here means "becomes" (bhavati) or "has become" (present perfect).

2) he rudra taveshhuH shivatamA .atishayena bhaktAnAM sukhakarI |na kevalaM hastAlaMkAramAtrabhUtA babhUveti vaxyamANamanushha-jyate | bhavatItyarthaH |

O Rudra! Your arrow gives the utmost joy to the devotees. It is not merely an ornament in Your hand."babhUva" is added to mean this. It means "becomes."

3) In the presence of devotees, these - the arrow, bow, and quiver - surely enhance the beauty of the Lord,but then, they are not merely ornaments. They are potent in themselves to bestow happiness to the devotees.


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Shri Rudram 1.4

As we have seen in the prevous Rik (1.3) of the Shri Rudram, the devotee has prayed for illumination andknowledge so that MokSha can be attained. In this Rik, the devotee prays to be spared from injury by thefierce arrow of Rudra. The devotee prays so that the arrow which Rudra shoots for the sake of destruction ofwickedness and sin, is made auspicious and benevolent by Him.

I will present the commentaries of Shankara and ShankarAnanda. The latter is said to have been the Guru ofthe illustrious author of PanchadashI, VidyAraNya.


yAmiShuM girishanta haste bibharshhyastave |shivAM giritra tAM kuru mA hiMsIH purushhaM jagat.h ||

(Shri Rudram: anuvAka 1, Rik 4; shvetAshvatara Upanishhad: 3.6)

yAm.h - thatiShum.h - arrowgirishanta - O Girishanta, Shivahaste - in (Your) handbibharshhi- You holdastave - for shooting at (wicked) peopleshivAm.h - auspiciousgiritra - O protector of the mountaintAM - thatkuru - makemA hiMsIH - do not injure or killpurushhaM - any human of ours andjagat.h - the whole world as well

O Girishanta (Shiva), that arrow which You hold in Your hand for the sake of shooting at wickedness, makethat auspicious for us, O Giritra! Do not harm us humans or even the whole world with its immovable things,such as trees and plants, and movable things such as animals.

shA.nkarabhAshhyam.h ( Commentary of Shankara)

kiMcha yAmishhumiti | yAmishhuM girishanta haste bibharshhidhaarayasyastave jane xeptuM shivAM giritra giriM trayata iti tAMkuru mA hiMsIH purushhamasmadIyaM jagadapi kR itsnaM | sAkAraM brahmapradarshayetyabhipretamarthaM prArthitavAn.h |

Furthermore, (the text says:) O Girishanta (ie. one who lives on the KailAsa mountain and bestowshappiness), that arrow which You hold in Your hand for the purpose of shooting at people, make that arrow


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auspicious (ie. benign, not harmful), O Giritra (protector of the mountain). Do not injure (or kill) any personof ours or the whole world as well.

The text has thus prayed for the desired objective: "Show the Brahman with form (sAkAraM brahma)."

sha.nkarAnandakR itashvetAshvataropanishhaddIpikAyAm.h(Commentary on the above verse in Shankaraananda's shvetAshvataropanishhaddIpikA)

yAm.h | prasiddhAm.h | ishhum.h | bANarUpAM yaM bANamityarthaH |girishanta | he girishanta| haste | kare | bibharshhi | dhArayasi|astave | pApmasu praxepArtham.h | shivAm.h | maN^galAm.h | giritra|girInasthipuJNjAndehAnityarthaH | trAyata iti giritraH svabhakta-raxApara ityarthaH | tasya saMbodhanaM he giritra | tAm.h ishhuMbANamityarthaH | kuru | spashhTam.h | mA hiMsIH | hiMsAM mA kR ithAH|yataH | purushham.h | purushharUpam.h | jagat.h | sthavarajaN^gamA-dirUpamityarthaH |

That arrow which adorns You, O Girishanta, and which You hold in hand for the purpose of shooting atwickedness, sin, make that arrow auspicious (for us), Giritra, (so called because You are) intent on protectingYour devotees (Giritra = One who protects the body and skeleton of bones), addressing Him (the text says:) OGiritra. Because, do not harm the people or the world with the immovable things (such as trees and plants),and movable things (such as animals).

Notes:

1) According to BhaTTa bhAskara bhAShya, the Rishi for this mantra is Gautama. Some say the Rishi isGodhUma. Rudra is the deity. The meter is nichR idanuShTup.h

2) sAyaNa interprets Giritra as " giriM kailAsAkhyaM trAyate pAlayati iti giritra" ie. One who protects/rulesover the mountain called kailAsa.

3) The word "hiMsIH" in the mantra is chanted "higuMsIH" by Krishna Yajur Vedins and "higg.hsIH" byShukla Yajur Vedins.


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Shri Rudram 1.5


The Rishi of this Rik is either Gautama or GodhUma, the devatA Rudra, and the meter anushhTubh.

The dyAna shloka of this mantra is mentioned by BhaTTa bhAskara:

sA.ngrAmikeNa vapushhA pravirAjamAnaM dR ipyatpuratrayatR iNAshani- mandahAsam.h |daityAndidhaxumachaleshvarachApapANiM dhyAyetpurArimamaraugha- rathAdhirUDham.h||


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One should meditate on the brilliant, warrior form of the enemy of tripura whose light smile is the lightningthat destroys the arrogant tripura, who bears in His hand the Mount Meru as His bow for the purpose ofburning the daityas, and who has mounted the chariot made of the multitude of gods.

The mahAbhArata contains an account of how Shiva destroyed the three cities (tripura). The demon tArakawas killed by kArtikeya. The three sons of tAraka then performed penance and obtained a boon fromBrahmA according to which they could move about in three castles or cities made of iron, silver, and gold.They could only be slain by a single arrow after a period of a thousand years. Armed with this boon, thedemons harassed the gods and good people. The gods approached Shiva and begged Him to annihilate thesearrogant demons. Shiva then acquired half the strength of all gods and came to be called mahAdeva, the greatGod. He made ViShNu the fiery arrow which He shot and completely burned up the three cities and thedemons. The three cities are interpreted as the three bodies - the causal body (kAraNa sharIra), the subtlebody ( sUkshhma sharIra, and the gross body (sthUla sharIra). Shiva destroys these three bodies that representignorance.

shivena vachasA tvA girishAchchhA vadAmasi |yathA naH sarvamijjagadayakshhmaM sumanA asat.h ||

(Shri Rudram: anuvAka 1, Rik 5)

shivena vachasA - with auspicious wordstvA - Yougirisha - O Resident of the (KailAsa) Mountainachchha - in order to obtainvadAmasi - we prayyathA - in which mannernaH - oursarvamid.h jagat.h - this whole world of man and animals, themovablesayakshhmam.h - free from illssumanA - filled with cheerfulness and benevolenceasat.h - may it become

O Girisha (the Resident of the Mountain KailAsa)! In order to attain You we pray with auspicious words. Inwhich manner the whole world of people, animals, (and other) movables, may become free from disease andfilled with cheerfulness and benevolence, (make it so).

Simple Sanskrit Rendering

he girisha! tvAM prAptuM maN^galena vachanena vayaM stumaH |yathA asmAkaM sarvaM jagat.h rogarahitaM saumanasaM bhavati tathA kuru|

O Girisha, (the Resident of the Mountain)! In order to attain You we praise You with auspicious words. Makeour whole world free from ills and full of cheerfulness and benevolence.

sAyaNAchArya-bhAshhyam.h (Commentary of sAyaNAchArya)

girau kailAse shete tishhThatIti girisho he girisha tvAmachchaprAptuM shivena maN^galena stutirUpeNa vachasA vadAmasi vayaMprArthayAmahe | yathA yena prakAreNa no.asmadIyaM sarvamijjagat.h |


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ichchhabdo.avadhAraNe yathA sarvamapi manushhyapashvAdikaMjaN^gamajAtamayaxmaM rogarahitaM sumanA asatsaumanasyopetaM bhavatitathA kuru |

Girisha is one who resides in the Mountain KailAsa. O Girisha! In order to attain You we pray with auspiciouswords in the form of a hymn of praise. Make this whole world of ours (id.h is understood as) consisting of allpeople and animals, the movables, free from disease and endowed with cheerfulness and benevolence.

According to "achchhAbherAptumiti" of YAskAchArya's nirukta, the word "achchha(A)" appearing in theShruti has the meaning of "Aptum.h", to attain.

Notes based on the commentary of bhaTTa bhAskara:

1) shivena vachasA is interpreted as follows:

tvadIyaguNasaMkIrtanaparatayA kalyANakareNa tava prItikareNa vAstotralaxaNena vachanena ...

By words that indicate a hymn, are engaged in glorifying Your qualities, and bestow auspiciousness or lovingdevotion to You.

2) ashivena hi vachanena devaH krudhyet.h | The God may become angry by (using) inauspicious words (inHis praise).

BhaTTa BhAskara has quoted from the R ig Vedic Rudra sUkta (sometimes also called the R ig VedicRudram) in support of this statement:

mA tvA rudra chukrudhAmA namobhirmA dushhTutI vR ishhabha mA sahUtI |unno vIrAn.h arpaya bheshhajebhirbhishhaktamaM tvA bhishhajAM shR iNomi ||

O Rudra! Let us not make You angry by (incorrect) obeisances or by faulty praises or by invoking You with(other lesser) gods. Along with Your remedies (medicines) kindly grant us heroic (sons), (since) we hear thatYou are the foremost among physicians, O Bestower of gifts!


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Shri Rudram 1.6


The Rishi of this mantra is kaNva, the devatA shambhu, and the meter anuShTubh.

The dhyAna shloka of this mantra is mentioned by BhaTTa bhAskara as:

chandrArdhamauliM kAlAriM vyAlayaGYopavItinam.h |jvalatpAvakasaMkAshaM dhyAyeddevaM trilochanam.h ||


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One should meditate on the Three-eyed God (Shiva), who bears the crescent moon on His head, who is theenemy of (the God of) Death, who wears a sacred thread (yajnopavIta) made of snakes and who resemblesthe blazing fire.

This Rik, 1.6 talks of the persuasive powers of speech of Rudra. He is an expert in talking persuasively andalways in favor of His devotees. Rama was very impressed by the persuasive speech of Hanuman who is,after all, an amsha (part) of Rudra. If Hanuman is an expert in using the powers of speech, how can anyonepossibly exceed Rudra in the art of speech?

Shiva intercedes on behalf of His devotees whenever other Gods act on them. A story that best illustrates thisis that of Markandeya who was destined to die at a young age. He worshipped Shiva. When the time of hisdeath came, Shiva Himself appeared from within the linga and prevented Yama, the God of Death from takingaway Markandeya's life.

adhyavochadadhivaktA prathamo daivyo bhishhak.h |ahIMshcha sarvAJNjaMbhayansarvAshcha yAtudhAnyaH ||

(Shri Rudram: Anuvaka 1, Rik 6)

adhyavochat.h - May He speak in favoradhivaktA - He who always speaks in favor of His devoteesprathamo - the foremost among Godsdaivyo - He who is capable of protecting all Godsbhishhak.h - the physician par excellenceahIMshcha - the serpents, tigers, and other vicious animalssarvAn.h - alljaMbhayan.h - destroyingsarvAshcha - and allyAtudhAnyaH - the evil spirits, demons, etc.

May He (Rudra) speak in (my) favor, who always speaks in favor of His devotees, who is the foremost amongGods, who is the origin of Gods, and who is the best of healers, while annihilating the visible enemies of minesuch as serpents, tigers, and other vicious animals, and also the invisible enemies such as evil spirits, demons,etc.

sAyaNAchArya bhAShyam.h (Commentary of sAyaNAchArya)

yo rudro .adhivaktA .adhiko .ayamityevaM sarveShAmagre mAM prativaktuM xamastenokte sati mama sarvAdhikyaM tadAnImevAstIti |atastAdR isho rudro .adhyavochat.h | mAM sarvAdhikaM vadatu |kIdR isho .adhivaktA | prathamaH | devanAM madhye mukhyaH |daivyaH | sarvAndevAnarhati | svayaM devAnpAlayituM xama ityarthaH |bhiShak.h | etasya dhyAnamAtreNa sarvarogopashamanAdayaM chikitsakaH |kiM kurvan.h | ahIMshcha sarvAnsarpavyAghrAdInsarvAnapi | sarvAshchayAtudhAnyaH sarvA api rAxasajAtIrjaMbhayan.h vinAshayan.h ||

My excellence (or superiority) is confirmed only by the saying of Rudra who is worthy of speaking in myfavor and confirming my eminence in the presence of everyone. May that Rudra say that I am superior orexalted. And what is the nature of (Rudra) who speaks in my favor? He is "prathama", the foremost amongGods. daivyaH means He is a match for all Gods, and He is worthy of protecting all Gods. He is The Healer,The Physician, because by merely thinking about Him, all diseases (physical and mental) vanish. (May Rudra


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act thus towards me), annihilating all (enemies of mine) such as serpents, tigers, etc., and also all rAkShasasand other evil spirits of that category.

Notes based on BhaTTa bhAskara's commentary

1) The first five Riks beginning with "namaste rudra manyava ..." are pratyaxakR ita-mantrAH, ie. theyaddress Rudra directly. The mantras beginning with the current one (1.6) and the next three mantras areparoxakR itAH, ie. they address Rudra indirectly. The devotee has, in the first five mantras, appealed toRudra and His weapons to spare the world from His wrath, to assume a benevolent form, and to make theworld filled with joy and benevolence.

2) adhyavochat.h is interpreted as adhibravItu as per the Panini sutra "chhandasi luN laN liTaH." loDartheluN .h, the Aorist (luN .h) adhyavochat.h is to be understood as the Imperative (loT.h) adhivaktu oradhibravItu. May Rudra speak in (my) favor or intercede on (my) behalf.

3) Rudra is "sadA bhaktebhyo .adhivachanasamarthaH", always an expert in speaking in favor of Hisdevotees.

4) This mantra (1.6) is capable of curing all diseases, physical and mental, and destroys evil influences of allkinds. The R ig Vedic Rudra sUkta declares "bhiShaktamaM tvA bhiShajAM shR iNomi", "I hear that Youare the best of the physicians, (O Rudra!)"


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Shri Rudram 1.7


The Rishi of this mantra is kAla or marutvAn, the deity Rudra, and the meter Pankti.

BhaTTa bhAskara mentions the dhyAna shloka in the next mantra. I am including a different shloka for thisRik:

sUryamaNDalamadhyasthaM sAMbaM saMsArabheShajam.h|nIlagrIvaM virUpAxaM namAmi shivamavyayam.h ||

I bow to the three-eyed, blue-throated Shiva, who is situated in the center of the solar disc, who isaccompanied by pArvatI, who is the medicine that heals the disease of saMsAra.

(shrIrudraprashna - anuvAka 1, Rik 7)

asau yastAmro aruNa uta babhruH sumaN^galaH |ye chemAM rudrA abhito dikshhu shritAH sahasrasho vaishhAM heDa Imahe ||

asau - ThatyaH - who (Rudra)tAmro - (deep) coppery red


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aruNa - (slightly) rosy reduta - alsobabhruH - golden coloredsumaN^galaH - extremely auspiciousye - whocha - othersimAM abhito - around this earthrudrAH - Rudrasdikshhu shritAH - present in all directionssahasrasho - by the thousandseshhAM heDa (heLa) - the anger of theseavemahe - we remove

sAyaNAchAryabhAShyam.h (Commentary of sAyaNAchArya)

yo rudro .asau maNDalasthAdityarUpaH sa cha tAmra udayakAle.atyantaraktaH | aruNa udayAdUrdhvamIshhadraktaH | utApi chababhrustato .apyUrdhvaM piN^galaH | evamanye .api varNAstattat-kalagatA unneyAH | sumaN^galo nAnAvarNaH saMstadA tadA .andha-kArAdinivartakatvAdatyantamaN^galaH | ye chAnye rashmirUpArudrA imAmabhito .asyA bhUmeH parito dixu shritAH prAchyAdi-dixvavasthitAH te cha sahasrasho .anekasahasrasaMkhyAkA eshhA-mAdityatadrashmirUpANAM sarveshhAM rudrANAM heDaH krodha-sadR ishaM tIxNatvamavemahe bhaktinamaskArAdinA nivArayAmaH |

That Rudra who is situated in the solar disc in the form of Aditya is deep red (coppery red) while rising. Afterrising, He is slightly red. Afterwards, He is golden-yellow. In this way, other colors (of the sun) arise atdifferent times. (This Rudra) having different colors dispels darkness at different times and is hence extremelyauspicious (sumaN^galaH). Those other forms of Rudra are the rays (of the sun) and they are situated in alldirections such as the east, etc., around this earth by the thousands. We appease or remove the angerresembling heat of all these Rudras of the form of the rays of the sun by devotion, salutations, and so on.

Notes based on commentary of BhaTTa BhAskara

1) "asau yastAmra ityanenA .adityamupatiShThate" iti shatapatha- brAhmaNam.h|

The Shatapatha brAhmaNa says "One should worship Aditya, the sun with the mantra "asau yastAmro..."

Why is the sun a form of Rudra?

2) "devasya jagadupasaMhArakamUrtiShvaShTamUrtiShvAdityasyApy- antarbhAvAt.h"

Aditya (the sun) is included in the eight forms of Rudra by which He destroys the world (at the time ofdestruction).

3) The sun is the directly perceivable form of Rudra. He is referred to as "That" (asau) because one can pointto Him with the finger.

"asau ityaN^gulyA nirdishati"

4) BhaTTa BhAskara gives an alternative definition of "babhru"- "vishvaM bibharti bodhapradAnAdineti


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babhruH"He (Shiva) supports the universe by bestowing knowledge, etc.. So He is babhru.

5) According to the statement of YAska "heDa anAdare| heDaH krodhaH", the word "heDa" can meandisrespect or anger. BhaTTa BhAskara says both senses may be taken (ubhayamapi gR ihyate) inunderstanding the words "heDa avemahe" of the mantra. Why?

6) "vihitAtikramanimittamasmadviShayamanAdaraM pratiShiddhasevA- nimittaM krodhaMchetyubhayamapyapanayAma iti"

We (pray to) remove any disrespect or contempt towards us caused by (our) transgressing or neglectingordained duties as well as any anger caused by (our) performing prohibited actions.

The nonperformance or neglect of actions ordained by injunctions or the performance of actions that areprohibuted will cause Rudra to be angry. So the devotee prays Rudra so that He may pardon any neglect ornonperformance of ordained actions and the performance of any prohibited actions.


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Shri Rudram 1.8


The Rishi of this Rik is kAla, the meter jagatI, and the deity Rudra.

The dhyAna shloka of the mantra is given by BhaTTa BhAskara:

maNDalAntaragataM hiraNmayaM bhrAjamAnavapuShaM shuchismitam.h |chaNDadIdhitimakhaNDitadyutiM chintayenmunisahasrasevitam.h ||

One should think of Lord Shiva, who is situated in the orb of the sun, who has a glittering and golden form,who has a pleasant smile, who is the Sun with unhindered brilliance, and who is attended upon by thousandsof sages.

asau yo .avasarpati nIlagrIvo vilohitaH |utainaM gopA adRîshannadRîshannudahAryaH |utainaM vishvA bhUtAni sa dRîShTo mRîDayAti naH ||(shrI Rudram: anuvAka 1, Rik 8)

asau - thatyo - whoavasarpati - moves downwardnIlagrIvo - blue throated (necked)vilohitaH - distinctly reduta - alsoenam.h - HimgopAH - the cowherds


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adR ishan.h - seeudahAryaH - the women who carry wateradR ishan.h - seeuta - alsoenam.h - HimvishvA bhUtAni - all beingsdR iShTo - seen (thus)sa mR iDayAti naH - may He make us happy

Simple Sanskrit rendering

yo rudraH sUryamaNDalasthaH asau nIlagrIvaH visheSheNalohitaH astasamaye adho gachchhati iva pratibhAti | etaM gopAHudakahAriNyashcha pashyanti | etaM sarvANi bhUtAni pashyanti |evaM sarvaIH dR iShTaH rudraH asmAn.h sukhinaH karotu,(iti prArthanAM kurmaH) |

That Rudra in the sun's orb who is blue-throated and distinctly reddish, appears to go downward at the time ofsunset. The cowherds see Him, the women who carry water see Him. Even all beings in the world see Him.May Rudra, who is seen thus by all, make us happy. (Thus we pray.)


yo rudro nIlagrIvaH kAlakUTadhAraNena nIlavarNA grIvA yasya-asau nIlagrIvaH | sa eva vilohito visheSheNa lohitavarNaHsannasau maNDalavartI bhUtvA .avasarpatyudayAstamayausaMpAdayituM pravartate - tasya cha rudrasya maNDalavarti-svarUpadhAraNe pryojanamuchyate - utApi cha gopAvedashAstrasaMskArarahitA gopAlA apyenaM maNDalavartinam-AdityarUpiNaM rudramadR ishanpashyanti | udahArya udakAnAMhAriNyo yoShito .apyenamadR ishanpashyanti| utApi chainaMmaNDalavartinamAdityarUpiNaM rudraM vishvA bhUtAnigomahiShyAdayaH sarve .api prANinaH pashyanti | sarveShAMdarshanArthameva hi rudrasyAdityamUrtidhAraNam.h| kailAsA-divartirudrasya rUpaM tu vedashAstrAbhiGYaireva dR ishyatenAnyaiH | tAdR isho rudro dR iShTaH sanno .asmAnmR iDayAti|sukhinaH karotvityarthaH |

That Rudra whose throat is blue due to bearing the kAlakUTa poison, He only being distinctly reddish incolor, being present in the orb of the sun, moves to achieve the rising and setting functions. The objective ofRudra's assuming the role of being in the Sun's orb is thus stated. Moreover, the cowherds who are withoutpurifying ceremonies (saMskAras) of the vedas, too see Him, the Rudra of the form of Aditya in the solar orb.The women who carry water (in pots) too see Him. All beings, including animals such as cows, buffalos, etc.,see Rudra who is of the form of Aditya, situated in the solar orb. Rudra assumes the form of Aditya just sothat He can grant everyone a vision (darshan) of Himself. Only those who have known the Vedas, not others,can see the form of Rudra as He lives in KailAsa and other places, not others. May such Rudra, seen by us (inthe form of Aditya), make us happy.

Notes:

1) Although Brahman is present everywhere, It can be spoken of as being present in some specific places.


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One such place is the heart. Another is the sun. During sandhyAvandana, that is why we say "asAvAdityobrahma", the sun is Brahman. The R ig Vedic saurasUkta reveals that the sun is the soul or heart of theuniverse.

A prA dyAvAprithivI antarikShaM sUrya AtmA jagatastasthuShashcha |

sUrya (the sun), the soul (Atman) of all movable and immovable things, pervades the heaven, earth, and theintermediate region.

2) Rudra/Shiva is called the blue-throated One (nIlakaNTha or nIlagrIva) because He is said to haveswallowed the kAlakUTa poison during the churning of the ocean by the gods and demons. Instead ofcompletely swallowing the poison, Shiva kept it in His throat, thereby coloring the throat wth a blue ring.

Notes based on the commentary of BhaTTa-bhAskara

1) BhaTTa BhAskara interprets the mantra slightly differently. He agrees that cowherds and the water-carrying women are not qualified to know Rudra. But he asks,

"kimidaM vibhajyAbhidhIyate?" Why make such distinctions?

sarve eva devasya mahimAvedane gopAlAdikalpAH

Everyone is only as competent as the cowherds, etc., in knowing the greatness of the God Rudra.

To show this, the mantra says "vishvA bhUtAni" (vishvA should be vishvAni, but in the Vedas vishvAnibecomes vishvA per the sUtra "sheshchhandasi bahulam.h.")

shrutyadibhirapi durGYAnaM chakshhushhaiva pashyanti

Even through shruti, etc., it is difficult to know Rudra, (but) everyone sees Him with eyes (as being present inin the sun).


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Shri Rudram 1.9


The Rishi of this mantra is shaMbhu, the devatA too is shaMbhu, and the meter anuShTubh.

First, the dhyAna shloka :

sharachchandraprakAshena vapuShA shItaladyutim.h |dhyAyetsiMhAsanAsInamumayA sahitaM shivam.h ||

One should meditate on the Shiva, who is seated on a throne with Goddess umA (PArvatI) and who radiatescool rays from a form that is brilliant like the autumnal moon.


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namo astu nIlagrIvAya sahasrAxAya mIDhushhe |atho ye asya sattvAno .ahaM tebhyo .akaraM namaH ||

(Shri Rudram: anuvAka 1; Rik 9)

namaH - salutations toastu - may there benIlagrIvAya - the blue-throated OnesahasrAxAya - the thousand-eyed OnemIDhushhe - the showereratho - Alsoye - Thoseasya - His (Rudra's)sattvAnaH - His followersahaM - ItebhyaH - unto themakaram.h namaH - I bow

May my salutations be to the blue-throated (Rudra), He who has a thousand eyes and who showers/fulfills (alldesires of His devotees). Also, I bow to His followers, the pramatha- gaNas.


yaH pUrvoktarItyA nIlagrIvaH sa eva indramUrtidhAraNenasahasrAxaH sa punaH parjanyamUrtidhAraNena mIDhvAnsechakaH |vR^ShTikartetyarthaH | tAdR ishAya rudrAya namo .astu |atho api cha ye kechidasya rudrasya sattvAno bhR ityarUpAHprANinastebhyaH sarvebhyo .ahaM namo .akaraM namaskaromi |

He (Rudra) who is blue-throated, as explained in the previous Rik (1.8), is Himself the thousand-eyed One byassuming the form of indra (who is called sahasrAxa). He (Rudra) is again the showerer by assuming the formof Parjanya. He is the showerer of rain. May (my) salutations be to Rudra who is so. Also, I bow to all thosebeings who are this Rudra's servants (or followers).

Notes:

The previous Rik (1.8) described Rudra as the deity in the sun. Here He is being identified with indra andparjanya. The idea is that the same deity assumes different forms.

Those who are wise do not see different deities or a hierarchy of deities wherein some deities are superior toothers. Acknowledging such a hierarchy is tantamount to accepting divisions in the indivisible (akhaNDa)Brahman. This is a trick of mAyA, as the mAyApanchaka of Shankara states:

vidhihariharavibhedamapyakhaNDe bata virachayya budhAnapi prakAmam.h |bhramayati hariharabhedabhAvA- naghaTitaghaTanApaTIyasI mAyA ||

Alas! Even in the indivisible Brahman, it (mAyA) creates differences called BrahmA, ViShNu, and Shiva anddeludes or tricks exceedingly even the intelligent into feeling differences of Hari and Hara. mAyA is an expertin making incompatible things compatible!

So the proper position is to view all deities as equivalent and thus avoid the pitfall created by mAyA. There


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cannot be a multiplicity of Ishvara's. Ishvara is unique:

This is clearly expressed in the shvetAshvatara upaniShad

eko hi rudro na dvitIyAya tasthu- rya imAn lokAnIshata IshanIbhiH |

Rudra (Ishvara) is indeed one (unique), who rules these worlds by His divine powers. (Knowing this) they(the knowers of Brahman) did not wait for a second (deity).


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Shri Rudram 1.10


The Rishi of this mantra is nArada, the devatA is shrI rudra (Shiva), and the meter anuShTubh.

pramuJNcha dhanvanastvamubhayorArtniyorjyAm.h |yAshcha te hasta ishhavaH parA tA bhagavo vapa ||


pramuJNcha - untiedhanvanaH - of (Your) bowtvaM - YouubhayoH - of bothArtniyoH - ends of the bowjyAm.h - bow stringyAshcha - and thosete haste - in Your handishhavaH - arrowstA - thembhagavo - O Bhagavan (God)parAvapa - give up

O Bhagavan, Rudra! (Please) untie the bow string from both ends of Your bow. And (please) lay down thosearrows that are in Your hand. Here the devotee is requesting Rudra to assume a mild form for the benefit ofHis devotees. The form of Rudra with His bow ready to discharge fiery arrows creates fear in the minds ofpeople. So the votary prays here that Rudra may loosen the bow string from the bow and may lay down thearrows that He holds. It is customary to untie the bow string when the bow is not about to be used. Suchuntying will signify that Rudra is not in a mood to destroy but in a more benevolent mood.


he bhagavo bhagavanpUjAvanmahadaishvaryasaMpanna rudra tvaMdhanvanastvadIyasya dhanushha ubhayorArtniyoH koTyoravasthitAM


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jyAM maurvIM pramuJNchAvaropaya | yAH te hasta ishhavaHvartante tA api parAvapa parityaja |

O Bhagavan (God) Rudra! You are endowed with great lordship and worship (by others). Untie the bow stringfrom the two ends of Your bow. Abandon the arrows in Your hand.

Notes based on the commentary of BhaTTa BhAskara:

1) atra namaste rudretyArabhya navabhirmantraiH kruddhaM devaMprasAdyAtaH paraM tasyopasaMhArakAraNAnyupasaMhArayituMprakramate|

Now, with the (first) nine mantras beginning with "namaste rudra...", (the devotee) propitiates the angry God(Rudra). Henceforth, (the devotee) begins to make (Rudra) withdraw the causes of destruction (the forces ofdestruction).

2) tatra dvau pratyaxakR itau mantrau tritIyaH paroxakR itaH |

The (first) two mantras address Rudra directly while the third addresses Him indirectly (in third person).

3) The word "bhagavAn.h", which means God, should be understood as "One who possesses bhaga." What isbhaga?

aishvaryasya samagrasya dharmasya yashasaH shriyaH |GYAnavairAgyayoshchaiva shhaNNAM bhaga itIraNA ||

The (possession of) these six in full is called bhaga - supremacy (lordship over all), dharma, fame, wealth,knowledge, and renounciation.

There God or bhagavAn is One who has all these attributes in full.


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Shri Rudram 1.11



avatatya dhanustvaM sahasrAxa shateshhudhe |nishIrya shalyAnAM mukhA shivo naH sumanA bhava ||


avatatya - looseningdhanus.h - the bow


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tvaM - YousahasrAxa - O thousand-eyed Oneshateshhudhe - O Bearer of a hundred arrow-quiversnishIrya - having degradedshalyAnAM - of the arrowsmukhA - the tipsshivo - peacefulnaH - to ussumanA - favorable, benevolentbhava - become

O Rudra who are the thousand-eyed One and the Bearer of a hundred arrow-quivers! Having loosened Yourbow-string and having degraded (made blunt) the tips of Your arrows, become benevolent and peacefultowards us.


rudrarUpeNa sahasrasaMkhyAkAnyaxINi yasyAsau sa tathA | shata-saMkhyAkA ishhudhayo bANasthApanakoshA yasyAsau shateshhudhistAdR ishahe rudra dhanuravatatyAvaropitajyAkaM kR itvA shalyANAM bANAnAM mukhAmukhAnIshhugatalohAnAmagrANi nishIryeshhudhishhu nyagbhAvena shIrNAnikR itvA no .asmAnprati sumanA anugrahayuktaH saJNshivaH shAnto bhava ||

Rudra who has a thousand eyes is sahasrAxa. One who has a hundred quivers of arrows is "shateshhudhi."Being so, (ie. sahasrAxa and shateshhudhi), O Rudra, having loosened the bow string from the bow, andhaving degraded (made blunt) the metal tips of Your arrows in the quivers, and becoming favorable to us,(please) be peaceful.

Note:

Here the devotee requests Rudra to untie the bow string and degrade His own weapons or missiles ofdestruction. The idea is that the mere sight of Rudra's weapons strike terror in the minds of people. Even ifRudra puts away His bow and arrows, the fear does not go away entirely. He is being requested to degradeHis own missiles so that the fear is mitigated! For example, if a belligerent country targets its missiles againstanother, there is considerable alarm. If the country dismantles the missiles, the fear is reduced but there is stillsome apprehension that the missiles may be retargeted. But, if the missiles are degraded, then there should beno cause for apprehension. I have used the two words, alarm and apprehension above. "Alarm" is the kind offear that arises when danger is immediate and near at hand. "Apprehension" is the kind of fear that ariseswhen danger is remote but possibly approaching. If Rudra stands with bows and arrows, ready to shoot, that iscause for alarm. Even if He loosens His bow string, there is still some apprehension.

In the previous Rik (1.10) the devotee requested Rudra to remove the alarm caused by Rudra's potentweapons. Here, in this Rik, Rudra is being requested to remove even the slight apprehension that may remainin the mind of the devotee. Further, Rudra is being requested to assume a mild, benevolent, and peacefulform, which form is called "Shiva." Rudra is usually associated with the fierce form of the Lord whereasShiva is His mild and benevolent form.

As BhaTTa BhAskara says in his commentary on this Rik of the Shri Rudram:

asmAbhiH prArthyamAnaH sumanA eva bhUtvA bhayahetUnAM dhanurAdInAMchopasaMhArAdapagatabhayahetuH shivo bhaveti


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^^^^^(The Rik prays:) Being prayed by us, (You) become benevolent in disposition, and by removing the causes offear such as the bow, etc., become "Shiva"


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Shri Rudram 1.12



vijyaM dhanuH kapardino vishalyo bANavAn.h uta |aneshannasyeshhava Abhurasya nishhaN^gathiH ||


vijyaM - without the bow-stringdhanuH - (His) bowkapardino - of the One with matted locksvishalyo - without arrowsbANavAn.h - (His) quiveruta - alsoaneshan.h - incapable of piercingasya - HisishhavaH - arrowsAbhuH - of diminished powerasya - HisnishhaN^gathiH - scabbard (sword-sheath)

May the bow of Kapardin (Rudra who has matted locks) be without the bow-string. Also, may His quiver bewithout arrows. May His arrows be incapable of piercing (and killing) us. May His scabbard be of little use (indrawing His sword).


kapardo jaTAjUTaH so .asyAstIti kapardI rudrastasya dhanurvijyaMvigatajyAkamastu | utApi cha bANA asmiMstishhThantIti bANavAnishhudhiHsa cha vishalyo .astu | ishhugatAnAM shalyAnAM tadudare gopitatvenabahirAvirbhUtashalyarahito .astu | asya rudrasyeshhavo bANA ishhudhaupraxiptA aneshanveddhumasamarthA bhavantu | asya rudrasya nishhaNgathi-rbANAdhAra Abhurastu Ishhatprabhurastu | kuDyanikhAtashaN^kAvAsaJNjita-tvena bANAndhArayitumeva prabhavatu | na tu bANAkarshhaNayogya ityarthaH|athavA nishhaN^gathiH khaDgakoshaH so .api purvavatkvachidAropitatvenakhaDgaM dhArayitumeva prabhavatu na tu khaDgAkarshhaNasamarthaH ||

Rudra who has matted locks is Kapardin. May His bow be without its string. Also, may His quiver


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(bANavAn.h = bANA asmin.h tishhThanti iti) be without arrows having sharp tips. May His quiver notdisplay the sharp tips of the arrows, having placed the arrows with tips being hidden inside (th quiver). Maythis Rudra's arrows that have been placed in the quiver thus become incapable of piercing (us). May thequiver of this Rudra (thus) have little power. Let (His quiver) be effective in only holding arrows, having beensuspended on to a peg on the wall. This means: (may the quiver) not be effective in drawing out arrows. Or,may nishhaN^gathi, (meaning) the scabbard, be suspended in some place as (indicated) above, and becomeeffective only for holding the sword, not for drawing the sword.

Notes:

1) The previous two Riks (1.10 and 1.11) address Rudra directly while the current Rik addresses Himindirectly, in third person. All three Riks pray Rudra to withdraw His weapons of destruction.

2) BhaTTa BhAskara interprets "nishhaN^gathi" as scabbard only whereas sAyaNa interprets it to mean eitherthe quiver or the scabbard.


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Shri Rudram 1.13


The Rishi of this mantra as well as the devatA is BhagavAn rudra (Shiva), and the meter anuShTubh.

yA te hetirmIDhushhTama haste babhUva te dhanuH |tayA-smAnvishvatastvamayaxmayA paribbhuja ||


yA - thatte - YourhetiH - weaponmIDhushhTama - O Showerer of desired thingshaste - in (Your) handbabhUva - becomes (became)te - YourdhanuH - bowtayA - by thatasmAn.h - usvishvataH - everywhere (and all times)tvaM - YouayaxmayA - by the non-harmfulparibbhuja - protect

The weapon of Yours, (such as the sword), becomes the bow in Your hand, O Showerer of desires! With thatnon-injurious (bow), do You protect us everywhere.


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he mIDhushhTama-atishayena kAmAbhivarshhaka yA te hetistava saMbandhikhaDgAdirUpaM yadAyudhaM yadapi te tava haste dhanurbabhUva | ayaxmayAanupadravakAriNyA tayA hetyA tayAvidhena dhanushhA cha tvam-asmAn-vishvataH paribbhuja sarvataH paripAlaya ||

O One who abundantly showers the desired things (of the devotees)! Your weapon, although such as thesword, became a bow in Your hand. With such a bow, which does not cause harm, You protect us on all sides,everywhere.

Notes:

The previous verses prayed for the withdrawal of Rudra's weapons. This verse goes further and prays that theweapons may actually turn out to be beneficial for the devotees.


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Shri Rudram 1.14



namaste astvAyudhAyAnAtatAya dhR^ishhNave |ubhAbhyAmuta te namo bAhubhyAM tava dhanvane ||


namaste - salutations to Yourastu - may there beAyudhAya - to the weaponanAtatAya - to that which is not endeavoring to killdhR ishhNave - powerful and resoluteubhAbhyAm - to bothuta - alsote - Yournamo - salutationbAhubhyAM - armstava - Yourdhanvane - bow, the pinAka

May (our) salutations be to Your weapon that does not endeavor to kill, though powerful and resolute. (Mayour) salutations also be to Your two hands, and to Your bow.



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he rudra te tvadIyAyAyudhAya bANarUpAya namo .astu | kIdR ishAyA-yudhAya | anAtatAya dhanushhi saMdhAnAbhAvAdaprasAritAya |dhR ishhNave svarUpeNa prahantuM pragalbhAya | kiMcha te tvadIyA-bhyAmubhAbhyAM bAhubhyAM namo .astu| tathA tvadIyAya dhanvanenamo .astu |

O Rudra! May (our) salutation be to Your weapon in the form of the arrow! What kind of weapon (is it)?Because (it is) not fitted to the bow, it is not exposed (as intending to kill), (although It is) by nature powerfuland ready to kill. Furthermore, may (our) salutation be to both of Your arms. And may (our) salutation be toYour bow (pinAka).


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Shri Rudram 1.15



pari te dhanvano hetirasmAnvR^iNaktu vishvataH |atho ya ishhudhistavAre asmannidhehi tam.h ||


te - Yourdhanvano - bow'shetiH - arrowasmAn.h - uspari-vR iNaktu - may it spare usvishvataH - everywhereatho - alsoyaH - thatishhudhiH - quivertava - Yourasmad.h Are - far from usnidhehi - keeptam - that (quiver)

(O Rudra!) May the arrow from Your bow spare us everywhere and not torment us. (Please) keep (Your)quiver far away from us.


he rudra te tvadIyasya dhanvano hetirbANashalyarUpA .asmAn.hvishvataH sarvataH parivR iNaktu varjitAnkarotu | asmAn.h mAbAdhatAmityarthaH | atho api cha yastaveshhudhistamasmadAre


24 of 25 9/21/2011 10:25 PM

asmatto dUre nidhehi sthApaya |

O Rudra! May the arrow of Your bow spare us everywhere. This means "may it not torment us!" Further,place that quiver of Yours far away from us.

|| iti yajuH saMhitAyAM chaturthakANDe pa.nchamaprapAThake shrIrudra-adhyAye prathamo .anuvAkaH ||

Thus ends the first anuvAka of the fourth kANDa, fifth prapAThaka of the shrI-rudra-adhyAya of the(krishna) yajur veda.

The following is customarily recited at the end of the first anuvAka, although it does not form part of therudra-adhyAya.

namaste astu bhagavan.h vishveshvarAya mahAdevAya trayaMbakAyatripurAntakAya trikAgnikAlAya kAlAgnirudrAya nIlakaNThAyamR ityuJNjayAya sarveshvarAya sadAshivAya shrImanmAhAdevAya ||

May (our) salutations be to You, O Bhagavan, who are Vishveshvara (the lord of the universe), mahAdeva(the great God), trayaMbaka (the three-eyed One), tripurAntaka (the destroyer of the three cities),trikAgnikAla (the time of the agnihotra when the three fires gArhapatya, daxiNAgni, and AhavanIya, areused), kAlAgnirudra (the Rudra who consumes everything as the fire of kAlAgni at the time of destruction),nIlakaNTha (the blue-throated One), mR ityuJNjaya (the conqueror of Death), sarveshvara (the Lord of all),sadAshiva (the ever-auspicious One), and shrImanmahAdeva (the celebrated and great God).


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Revised: October 22, 2001 .


25 of 25 9/21/2011 10:25 PM

verses from the shri rudram

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