Compiled from many sources
Compiler: Dr. Ram Kosuru
सदाशिव समारम्भम् शन्कराचार्य मध्यमम्
अस्मद् आचार्य पर्यन्तम् वन्दे गुरु परम्परम्
The two letter word ( मम mine) is certain death. The three letter word ( न मम not mine) is eternal Brahma. नमः = न मम: is path to eternal Brahman.
Compiler: Dr. Ram Kosuru
सदाशिव समारम्भम् शन्कराचार्य मध्यमम्
अस्मद् आचार्य पर्यन्तम् वन्दे गुरु परम्परम्
Meaning of the word Rudra:
रुत्या वाग्रुपया वाच्यं द्रावयति प्राणयति इतिरुद्रः
रुत्या the third case of रुति with intense happiness
वाग्रुपया with aid of primordial sound ॐ
वाच्यं sound
द्रावयति makes it flow
प्राणयति makes it alive
रुत्या the third case of रुति with intense happiness
वाग्रुपया with aid of primordial sound ॐ
वाच्यं sound
द्रावयति makes it flow
प्राणयति makes it alive
रुतिं शब्दं राति ददातीति रुद्रः
Scriptures say all originates from sound of ॐ ( शब्दं). The word राति is from root verb रा meaning "to bestow or grant." रुतिं राति शब्दं ददाति इतिरुद्रः One who gives intense happiness and created the primordial sound ॐ is Rudra.
रुत्या वेदरुपया स्वात्मानां प्राणयतीति रुद्रः
One out of intense happiness/compassion creates Vedas and bestows life is Rudra.
रोदयति सर्वान्तकाले इति रुद्रः
When creation is to be dissolved, a huge sound is heard. That is Rudra. That is HE who creates and dissolves.
Scriptures say all originates from sound of ॐ ( शब्दं). The word राति is from root verb रा meaning "to bestow or grant." रुतिं राति शब्दं ददाति इतिरुद्रः One who gives intense happiness and created the primordial sound ॐ is Rudra.
रुत्या वेदरुपया स्वात्मानां प्राणयतीति रुद्रः
One out of intense happiness/compassion creates Vedas and bestows life is Rudra.
रोदयति सर्वान्तकाले इति रुद्रः
When creation is to be dissolved, a huge sound is heard. That is Rudra. That is HE who creates and dissolves.
Rudra is lord of element fire. Agni Puranam equates fire (energy) with Rudra. From fire comes water and earth element comes out of water. Water is said to be element that maintains universe and earth here indicates creation. Therefore the three principal deities have a common origin.
Meaning of the word नम :
Meaning of the word नम :
The word namah (नमः) appears many times in this work. नमस् is a verb from the 8th class (गण) meaning salutation. From Mahabharata, we have a quote from Santi Parva that talks about another meaning of this. This is attributed to Pandava Sahadeva.
द्व्यक्षरस्तु भवेन्मृत्युः त्र्यक्षरं ब्रह्म शाश्वतम्
ममेति च भवेन्मृत्युर्न ममेति च शाश्वतम्
The two letter word ( मम mine) is certain death. The three letter word ( न मम not mine) is eternal Brahma. नमः = न मम: is path to eternal Brahman.
ध्यानम् (Meditation on Lord)
आपाताल नभः स्थल अन्तभुवन
ब्रह्माणडम् आविसफुरत्
ज्योतिः स्फाटिकलिंग मौलिविलसत् पूर्ण इन्दु वान्तामृतैः
Fire of reddish color and sparks are seen throughout the universe (in the sky, in all galaxies). There is a crystalline fire as a mark. From the crest of this mark, eternal life giving nectar came.
अस्तोक आप्लुतम् एकम् ईशम् अनिशम्
रुद्रा अनुवाकान् जपन्
ध्यायेत् ईप्सितसिध्दये ध्रुवपदम्
विप्र अभिषिंचेत् शिवम्
O Rudra, you are the One Lord, indestructible, we will chant your praises (in Anuvakas) and bathe you with much milk, water, so that we may spiritually progress and attain blissful state ( state of शिवम् ध्रुवपदम्).
ब्रह्माणड व्याप्तदेहा भसितहिमरुचा
भासमाना भुझंगैः
कञ्ठे कालाः कपर्दा कलित शशिकलाः
चञ्डकोदण्ड हस्ताः
भासमाना भुझंगैः
कञ्ठे कालाः कपर्दा कलित शशिकलाः
चञ्डकोदण्ड हस्ताः
You are spread throughout the universe, covered with white ash and illuminating serpent. Your throat is dark and you have matted locks. There is life giving moon adorning you ; a danda in your hand for punishing beings.
त्र्यक्षा रुद्राक्षमाला सुललितवपुष श्शाम्भवा मूर्तिभेदाः
रुद्रर्श्शी रुद्रसूक्त प्रकटितविभवा नः प्रयच्छन्तु सौक्यम्
त्र्यक्षा having three eyes, रुद्राक्षमाला wearing rudraksha mala, सुललितवपुष wondrously beautiful श्शाम्भवा मूर्ति form that promotes tranquility भेदाः contrasting (the reddish sky) रुद्रसूक्त प्रकटित proclamation of Rudram विभव existing everywhere and that which leads to Moksha नः to us सौक्यम् happiness प्रयच्छन्तु give (imperative: imploring)
First Anuvaka:
ॐ नमो भगवते रुद्राय
Om Bhagavan Rudra, Salutations to you.
Om Bhagavan Rudra, Salutations to you.
Salutations to Rudra's anger/passion (मन्यु) again (उत) . Again salutations to his arrows (इषुः). मन्यु could also mean mind.
नमो अस्तु धन्वने बाहुभ्याम् उत ते नमः
उत = and
धन्वने = धनु अन (neuter gender) = धन्वन= this bow धन्वने (accusative case द्वितीय विभक्ति double) to these two bows
बाहुभ्याम् to two shoulders (hands)
Salutations to your bow and to your arms and shoulders. Here devotee is saluting Rudra having a bow in each hand.
या त इषुः शिवतमा शिवं बभूव ते धनुः
बभूव here the root word is भू. बभूव is past tense in second (मध्यम)
plural (लिट्). शिवतमा (most auspicious). The arrows about to be used have become very auspicious (and would not hurt us). Similarly your bow has become auspicious ( शिवं ).
शिवा शरव्या या तव तया नो रुद्र मृडय
शरव्या = place where arrows are kept (feminine gender for hive शरव्या).
शिवा= feminine word for becoming auspicious or calm since previous word is feminine
तया with (शरव्या) या that (feminine) नो to us मृडय (from root मृड्) give kindness or happiness.
O Rudra, that arrow hive which is to be used has become auspicious/calm. Give us happiness.
या ते रुद्र शिवा तनूः अघोराऽपापकाशिनी
तनूः (form or manifestation) अघोर benign अपापकाशिनी luminous form which washes away sins.
That auspicious manifestation of yours is benign and washes all sins
तया नः तनुवा शंतमया गिरिशंत अभिचाकशीहि
अभिचक्ष् to cast a kind look तया तनुवा of your mainfestation नः to us ; O Girisantha, cast a kind look with your benign form on us.
यामिषुं गिरिशंत हस्ते बिभर्ष्यस्तवे
बिभर् from भृ (support or bear) बिभर्ष्य: Krdanta (participle)
यामिषुं = यद् आम् इषुं These arrows; तवे हस्ते in your hands (locative case or सप्तमि)
O Girisantha, you have been holding arrows in your hands.
शिवां गिरित्र तां कुरु माहिँसी: पुरुषं जगत्
हिँसी: मा: no violence (keep us harmless) पुरुषं जगत् (men and world) शिवां (To that benign forms/manifestations from previous verse तनूः). तां (तद् second case feminine). Here feminine forms of Rudra are being asked to be benign and keep devotees safe.
शिवेन वचसा त्वा गिरिशाच्छा वदामसि
त्वा (to You second case object) शिवेन with calm अच्छ pure
We utter prayers with calm and pure (heart) to you, O dweller of mountains.
यथा नः सर्वमिज्जगदयक्ष्मग्ँसुमना असत्
सर्वम् जगत् whole world अयक्ष्मं no decay असत् (imperative or लोट् for अस् distribute or exist same as भू) सुमना with kind thoughts or harmonious thoughts
Devotee is praying that the whole world should have no decay and let there be harmony.
अध्यवोचद् अधिवक्ता प्रथमो दैव्यो भिषक्
अहीश्च सर्वान् जम्भयन् सर्वाश्च यातुधान्यः
अध्यवोचद् = अधि अव उचद् = may He please speak like this
अधिवक्ता = main speaker (may he say that he is first speaker)
प्रथमो = first
दैव्यो भिषक् = physician of gods
दैव्य could be interpreted as divine effect: He is capable of changing this as well. Consider story of Markandeya's death.
अही: = desires, snakes
यातुधान्यः = unseen desires (unholy वृत्ति)
जम्भयन् : with Jaws or tusk or teeth (जम्भयति he crushes)
May He speak as the main speaker, first among gods, physician of gods. Here Rudra is symbol for Brahman, the substratum of all. May he destroy snakes (seen obstacles) and unholy thoughts or demons (unseen).
असौ यस्ताम्रो अरुण उत बभ्रुः सुमङ्गलः
ये चे माँ रुद्रा अभितो दिक्षु श्रिताः सहस्रशः वै षाँ हेड ईमहे
असौ that ताम्रः copper red अरुण Sun सुमङ्गलः auspicious बभ्रुः supported from root word भृ ; अभित: all sides; दिक्षु locative case for दिज् ; श्रिताः resting रुद्रा many rudras सहस्रशः thousands of them हेड anger/restless माँ negation (do not) वै षाँ (वैषम्य) trouble ईमहे ward off
The seen and unseen negative tendencies are driven away by the light that is auspicious and that supports world. It is said that many (thousands) Rudras are present on all sides watching us. Devotee is requesting that these Rudras not trouble him for any misdeeds that he may have done.
असौ योवसर्पति नीलग्रीवो विलोहितः
उतैनं गोपा अदृशन् अदृशन् उदहार्यः
उतैनं विश्वा भूतानि स दृष्टो मृडयाति नः
Here Rudra in the form of Sun is being referred to. अवसर्पति moves about in the sky. नीलग्रीव one with blue neck (sky is blue) विलोहितः reddish color (dwan or dusk, Sun is reddish) ;
Another interpretation is that he is a king of punishment ( विलोहितः नीलग्रीवः ) moving about everywhere and discharging justice.
गोपा अदृशन् seen by a cowherd अदृशन् उदहार्यः seen by women carrying water. A cowherd could be seen as a jiva (controls cows or senses) उदहार्यः He is seen sometimes even when one is pursuing work for material things विश्वा भूतानि स दृष्टो Many beings see him (दृष्ट had been seeing him; past passive participle for दृश्) मृडयाति नः he gives us happiness
Rudra in the form of Sun is being contemplated: He moves about with blue and reddish color in the sky. By His grace cowherds or women carrying water can see Him (senses and intellect can perceive Him if HE chooses to be perceived out of compassion) All creatures can perceive him. Rudra confers happiness.
नमो अस्तु नीलग्रीवाय सहस्राक्षाय मीढुषे
अथो ये अस्य सत्वानोऽहं तेभ्योऽकरं नमः
मिह् : water मीढुस् one who pours water सहस्राक्षाय to the one with thousand eyes नीलग्रीवाय to the one with blue neck तेभ्य for Rudras सत्वान: having a good face
Here multiple Rudras are being mentioned (तेभ्य plural fourth case for तद्). Rudras who provide rain, having many eyes with blue neck having gentle faces are being saluted.
प्रमुञ्च धन्वनस्त्वमुभयोः आर्त्नियोः ज्याम्
याश्च ते हस्त इषवः पराता भगवो वप
भगव: O Bhagavan उभयोः आर्त्नियोः both ends धन्वन: of bow ज्याम् bow-string प्रमुञ्च release पराता given up वप dropped (परतस् very far in distance) ते हस्त इषवः weapons in your hands
Devotee is requesting that His weapons be dropped off His hands after removing string from both ends of the bow.
अवतत्य धनुस्त्वँ् सहस्राक्ष शतेषुधे
निशीर्य शल्यानां मुखां शिवो न सुमना भव
अवतत extended downwards धनु: bow सहस्राक्ष having thousand eyes शतेषुधे hundreds of arrows शल्य knife or arrow निशीर्य sharpened मुखां in the tip (of arrows) शिव: having become auspicious सुमना pleasant thoughts न: towards भव become
O Lord, you have thousands of eyes and hundreds of arrows. Please extend the arrows downwards and (let) the sharpened arrows become auspicious. You show pleasant mind towards us (despite our transgressions)
विज्यं धनुः कपर्दिनो विशल्यो बाणवाँ उत
अनेशन्नस्येषव आभुरस्य निषङ्गधिः
कपर्दिनो O Kapardin (the one with matted locks)
बाणवाँ quiver
विशल्यो without sharp weapons
आभु empty
विज्यं धनुः bow be unstringed
अनेशन्नस्येषव : अनेशन् अस्य इषवः these arrows अनेशन् root word is नश् to perish (to loose sharpness) अनेशन् is Aorist plural third person refers to many arrows (इषवः)
निषङ्गधिः knife.
Prayer continues from the devotee: O Kapardin, the bow be unstringed; quiver of arrows be empty and they lose their sharpness. The knife should become small (not hurt us).
या ते हेतिर्मीढुष्टम हस्ते बभूव ते धनुः
तयास्मान् विश्वतस्त्वम यक्ष्मया परिब्भुज
परिब्भुज (परि-भुज) protect परिभुज span or encompass परिभुजति embraces
मीढुस् shower (of blessings)
हेति weapon
अयक्ष्मया having no decay
धनुः bow
बभूव participle for भू (having become)
विश्वत: every where (to all)
That bow weapon which is in your hands shower blessings to all of us. Devotee is (1) asking that there be no decay in the world and (2) asking HIM for protection.
नमस्ते अस्त्वायुधाय अनातताय धृष्णवे
उभाभ्याम् उत ते नमो बाहुभ्याम् तव धन्वने
अस्त्वायुधाय अस्तु आयुधाय (weapons)
अनातताय अनातत= not stretched
धृष्णवे= धृष्णु एच् =boldly or with force
धन्वने = धनु अन = धन्वन= this bow धन्वने (accusative case द्वितीय विभक्ति double) to these two bows
Devotee repeats himself out of devotion: he refers to His shoulders twice उभाभ्याम् and बाहुभ्याम्. तव धन्वने His two bows. His weapons have become auspicious and devotee is saluting the weapons and His shoulders.
परि ते धन्वनः हेतिरस्मान् वृणक्तु विश्वतः
अथो य इषुधिस्तवारे अस्मन् निधेहितम्
वृणक्तु (वृज् = remove or withhold) having withheld
ते धन्वनः your bows
हेति: weapons
विश्वतः all of our world
अथो then
इषुधि: arrows
अस्मन् our
अरि enemy अरे with enemies
शिवा शरव्या या तव तया नो रुद्र मृडय
शरव्या = place where arrows are kept (feminine gender for hive शरव्या).
शिवा= feminine word for becoming auspicious or calm since previous word is feminine
तया with (शरव्या) या that (feminine) नो to us मृडय (from root मृड्) give kindness or happiness.
O Rudra, that arrow hive which is to be used has become auspicious/calm. Give us happiness.
या ते रुद्र शिवा तनूः अघोराऽपापकाशिनी
तनूः (form or manifestation) अघोर benign अपापकाशिनी luminous form which washes away sins.
That auspicious manifestation of yours is benign and washes all sins
तया नः तनुवा शंतमया गिरिशंत अभिचाकशीहि
अभिचक्ष् to cast a kind look तया तनुवा of your mainfestation नः to us ; O Girisantha, cast a kind look with your benign form on us.
यामिषुं गिरिशंत हस्ते बिभर्ष्यस्तवे
बिभर् from भृ (support or bear) बिभर्ष्य: Krdanta (participle)
यामिषुं = यद् आम् इषुं These arrows; तवे हस्ते in your hands (locative case or सप्तमि)
O Girisantha, you have been holding arrows in your hands.
शिवां गिरित्र तां कुरु माहिँसी: पुरुषं जगत्
हिँसी: मा: no violence (keep us harmless) पुरुषं जगत् (men and world) शिवां (To that benign forms/manifestations from previous verse तनूः). तां (तद् second case feminine). Here feminine forms of Rudra are being asked to be benign and keep devotees safe.
शिवेन वचसा त्वा गिरिशाच्छा वदामसि
त्वा (to You second case object) शिवेन with calm अच्छ pure
We utter prayers with calm and pure (heart) to you, O dweller of mountains.
यथा नः सर्वमिज्जगदयक्ष्मग्ँसुमना असत्
सर्वम् जगत् whole world अयक्ष्मं no decay असत् (imperative or लोट् for अस् distribute or exist same as भू) सुमना with kind thoughts or harmonious thoughts
Devotee is praying that the whole world should have no decay and let there be harmony.
अध्यवोचद् अधिवक्ता प्रथमो दैव्यो भिषक्
अहीश्च सर्वान् जम्भयन् सर्वाश्च यातुधान्यः
अध्यवोचद् = अधि अव उचद् = may He please speak like this
अधिवक्ता = main speaker (may he say that he is first speaker)
प्रथमो = first
दैव्यो भिषक् = physician of gods
दैव्य could be interpreted as divine effect: He is capable of changing this as well. Consider story of Markandeya's death.
अही: = desires, snakes
यातुधान्यः = unseen desires (unholy वृत्ति)
जम्भयन् : with Jaws or tusk or teeth (जम्भयति he crushes)
May He speak as the main speaker, first among gods, physician of gods. Here Rudra is symbol for Brahman, the substratum of all. May he destroy snakes (seen obstacles) and unholy thoughts or demons (unseen).
असौ यस्ताम्रो अरुण उत बभ्रुः सुमङ्गलः
ये चे माँ रुद्रा अभितो दिक्षु श्रिताः सहस्रशः वै षाँ हेड ईमहे
असौ that ताम्रः copper red अरुण Sun सुमङ्गलः auspicious बभ्रुः supported from root word भृ ; अभित: all sides; दिक्षु locative case for दिज् ; श्रिताः resting रुद्रा many rudras सहस्रशः thousands of them हेड anger/restless माँ negation (do not) वै षाँ (वैषम्य) trouble ईमहे ward off
The seen and unseen negative tendencies are driven away by the light that is auspicious and that supports world. It is said that many (thousands) Rudras are present on all sides watching us. Devotee is requesting that these Rudras not trouble him for any misdeeds that he may have done.
असौ योवसर्पति नीलग्रीवो विलोहितः
उतैनं गोपा अदृशन् अदृशन् उदहार्यः
उतैनं विश्वा भूतानि स दृष्टो मृडयाति नः
Here Rudra in the form of Sun is being referred to. अवसर्पति moves about in the sky. नीलग्रीव one with blue neck (sky is blue) विलोहितः reddish color (dwan or dusk, Sun is reddish) ;
Another interpretation is that he is a king of punishment ( विलोहितः नीलग्रीवः ) moving about everywhere and discharging justice.
गोपा अदृशन् seen by a cowherd अदृशन् उदहार्यः seen by women carrying water. A cowherd could be seen as a jiva (controls cows or senses) उदहार्यः He is seen sometimes even when one is pursuing work for material things विश्वा भूतानि स दृष्टो Many beings see him (दृष्ट had been seeing him; past passive participle for दृश्) मृडयाति नः he gives us happiness
Rudra in the form of Sun is being contemplated: He moves about with blue and reddish color in the sky. By His grace cowherds or women carrying water can see Him (senses and intellect can perceive Him if HE chooses to be perceived out of compassion) All creatures can perceive him. Rudra confers happiness.
नमो अस्तु नीलग्रीवाय सहस्राक्षाय मीढुषे
अथो ये अस्य सत्वानोऽहं तेभ्योऽकरं नमः
मिह् : water मीढुस् one who pours water सहस्राक्षाय to the one with thousand eyes नीलग्रीवाय to the one with blue neck तेभ्य for Rudras सत्वान: having a good face
Here multiple Rudras are being mentioned (तेभ्य plural fourth case for तद्). Rudras who provide rain, having many eyes with blue neck having gentle faces are being saluted.
प्रमुञ्च धन्वनस्त्वमुभयोः आर्त्नियोः ज्याम्
याश्च ते हस्त इषवः पराता भगवो वप
भगव: O Bhagavan उभयोः आर्त्नियोः both ends धन्वन: of bow ज्याम् bow-string प्रमुञ्च release पराता given up वप dropped (परतस् very far in distance) ते हस्त इषवः weapons in your hands
Devotee is requesting that His weapons be dropped off His hands after removing string from both ends of the bow.
अवतत्य धनुस्त्वँ् सहस्राक्ष शतेषुधे
निशीर्य शल्यानां मुखां शिवो न सुमना भव
अवतत extended downwards धनु: bow सहस्राक्ष having thousand eyes शतेषुधे hundreds of arrows शल्य knife or arrow निशीर्य sharpened मुखां in the tip (of arrows) शिव: having become auspicious सुमना pleasant thoughts न: towards भव become
O Lord, you have thousands of eyes and hundreds of arrows. Please extend the arrows downwards and (let) the sharpened arrows become auspicious. You show pleasant mind towards us (despite our transgressions)
विज्यं धनुः कपर्दिनो विशल्यो बाणवाँ उत
अनेशन्नस्येषव आभुरस्य निषङ्गधिः
कपर्दिनो O Kapardin (the one with matted locks)
बाणवाँ quiver
विशल्यो without sharp weapons
आभु empty
विज्यं धनुः bow be unstringed
अनेशन्नस्येषव : अनेशन् अस्य इषवः these arrows अनेशन् root word is नश् to perish (to loose sharpness) अनेशन् is Aorist plural third person refers to many arrows (इषवः)
निषङ्गधिः knife.
Prayer continues from the devotee: O Kapardin, the bow be unstringed; quiver of arrows be empty and they lose their sharpness. The knife should become small (not hurt us).
या ते हेतिर्मीढुष्टम हस्ते बभूव ते धनुः
तयास्मान् विश्वतस्त्वम यक्ष्मया परिब्भुज
परिब्भुज (परि-भुज) protect परिभुज span or encompass परिभुजति embraces
मीढुस् shower (of blessings)
हेति weapon
अयक्ष्मया having no decay
धनुः bow
बभूव participle for भू (having become)
विश्वत: every where (to all)
That bow weapon which is in your hands shower blessings to all of us. Devotee is (1) asking that there be no decay in the world and (2) asking HIM for protection.
नमस्ते अस्त्वायुधाय अनातताय धृष्णवे
उभाभ्याम् उत ते नमो बाहुभ्याम् तव धन्वने
अस्त्वायुधाय अस्तु आयुधाय (weapons)
अनातताय अनातत= not stretched
धृष्णवे= धृष्णु एच् =boldly or with force
धन्वने = धनु अन = धन्वन= this bow धन्वने (accusative case द्वितीय विभक्ति double) to these two bows
Devotee repeats himself out of devotion: he refers to His shoulders twice उभाभ्याम् and बाहुभ्याम्. तव धन्वने His two bows. His weapons have become auspicious and devotee is saluting the weapons and His shoulders.
परि ते धन्वनः हेतिरस्मान् वृणक्तु विश्वतः
अथो य इषुधिस्तवारे अस्मन् निधेहितम्
वृणक्तु (वृज् = remove or withhold) having withheld
ते धन्वनः your bows
हेति: weapons
विश्वतः all of our world
अथो then
इषुधि: arrows
अस्मन् our
अरि enemy अरे with enemies
निधेहितम् निधा snare or net (place) निधा is also a derivative verb of धा (hold). निधीत (having held past tense) निधेतुम् (to hold)
Here the enemies are one's own worst tendencies or sins that arise out of them. Lord has withdrawn weapons against devotee (and his family, village etc.); Lord is being implored to use them against his enemies. The worst tendencies need to be crushed to make further progress in spiritual plane.
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2nd Anuvaaka (अनुवाक)
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सदाशिव समारम्भम् शन्कराचार्य मध्यमम् अस्मद् आचार्य पर्यन्तम् वन्दे गुरु परम्परम्
For working of the world, the lord assumes many forms. The word नमः comes at the beginning and end of each mantra (यजूँषि) in this anuvaaka and in the next few anuvaakas as well.
नमः हिरण्यबाहवे सेनान्ये दिशां च पतये नमः
He is lord of all directions. Each direction signifies a particular attribute. North (wealth), South (death and re-generation), east (controller of senses Indra), east (water and all elements). He is also lord of दिक् पालकाः.
The word सेना implies hordes of soldiers (गण). He is lord of गण as well both Deva and Asura गण.
हिरण्यबाहवे : this indicates His lordship over wealth.
To such lord, the devotee offers praise. Swami Tejomayananda says that नमः could mean न मम (not mine). Following this, we could say the above mantra extols lord as director of all directions and lord of all wealth and says all is His.
नमः वृक्षेभ्यो हरिकेशेभ्यः पशूनां पतये नमः
Some commentators translate this as salutations to lord of trees and green leaves of trees and animals. Others take it to mean that tree is transactional tree (संसारवृक्ष). Beings are bound to this tree like an animal (पशु).
Devotee salutes lord who is lord of this existence and lord of all beings.
नमः सस्पिञ्जराय त्विषीमते पथीनाम् पतये नमः
सस्पिञ्जर: one who is golden red त्विषीमत: one who shines पथि (path in feminine gender) in sixth case is पथीनाम् . Similarly, पतये is sixth case of पति.
Here the path itself that of lord's. Glowing, red and yellow path is his. To him devotee offers salutations.
नमः बभ्लुशाय अव्याधिने अन्नानाम् पतये नमः
One who sits on a bull and prosecutes ; he is lord of food (consumed by all senses and sense organs). To him the devotee offers salutations. Sruti says that bull indicates Dharma (धर्म). When धर्म is protected, it protects you by granting food through timely rains and granting freedom from untimely death. धर्मो रक्षति रक्षितः
नमः हरिकेशाय उपवीतिने पुष्टानां पतये नमः
The lord is first Brahma Gnani (ब्रह्मज्ञानि); This is indicated by reference to sacred thread worn by him. Reference to हरिकेश (Black hair) indicates he is ever young. HE is lord of all riches (or virtues = पुष्ट). Sixth case for पुष्ट and पति. To such a lord we offer salutations.
नमः भवस्य हेत्यै जगतां पतये नमः
भू is root word for stem भव (existence). The word हेति indicates light or flame. हेत्यै is fourth case singular. He is light of this existence. He is lord of this world (जगत्). जगतां is sixth case plural indicating multiple worlds. To such lord who is also the light of these worlds the devotee offers salutations.
नमः रुद्रायातताविने क्षेत्राणां पतये नमः
आतान (extended cord) तावर (bow-string) आततावि: one who holds stringed bow. The neuter fourth case: To that we offer respects. One who protects with His string-bow. क्षेत्र - filed. In Bhagvad-Gita 13th chapter, Sri Krishna says that he is both क्षेत्रं and क्षेत्रज्ञ:: knower/lord of क्षेत्रं
To the lord who protects world with His bow-string and who is lord of all fields (जीव), the devotee offers salutations.
नमः सूताय अहन्त्याय वनानां पतये नमः
To the charioteer (सूत) and to one who is always alive we offer salutations. To lord of forests ( वन) we offer salutations. The guide is always present in any living being. Root word हन् is to kill.अहन्त्य is one who is always alive. A forest is a beauty and is a terrible place with cruel animals. Human psyche has both noble and wile thoughts . The lord of these is offered praise and salutations.
नमः रोहिताय स्थपतये वृक्षाणां पतये नमः
स्थपति fourth case is स्थपतये. The word स्थपति indicates an architect or master builder. He is red in color indicating rajasic quality needed for building the world. The word वृक्ष means fruit or that stimulates the world. Another meaning of वृक्ष is the one who covers everything. To such a lord we offer salutations.
नमः मन्त्रिणे वाणिजाय कक्षाणां पतये नमः
मन्त्रि fourth case (To मन्त्रि ) is मन्त्रिणे. Sruti says that mind मनस् is the minister to intellect. The mind also deals with transactions (questions such as what is in it for me? or quid pro quo) . वणिज is trader. Here the कक्षा indicates orbit of transactional path employed by the mind. HE is lord of this mind as well and is praised as such.
नमः वारिवस्कृताय औषधीनाम् पतये नमः
वारिवस् wealth as in grains that is obtained from water वारी. The Itereya Upanishad says that from the hair of Virat the herbs ओषधिः came. Both water and herbs are His. Devotee humbly offers salutations.
नमः उच्चैर्घोषाय आक्रान्दयते पत्तीनां पतये नमः
पत्तिन् is a foot soldier. Lord can employ fierce (उच्चै) crying sound (घोष) that is very loud (war-cry) to defeat enemies. आक्रन्दन means crying. He is lord of soldiers. To
that Lord, devotee offers his obeisance.
नमः कृत्स्नवीताय धावते सत्वनां पतये नमः
कृत्स्नवीत the one who is whole covers everything.
He runs after his devotees to protect them.
To lord of devotees and to that
lord that pervades every thing we offer salutations.
--------------End of Second Anuvaaka-------------------------------
Beginning of 3rd Anuvaaka
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The beginning of this anuvaaka deals with mind and how when a devotee loses discrimination, HE punishes them. We see references to thieves who steal (discrimination) in forests. Forest could be seen as a proxy for mind where both good thoughts and wile thoughts may arise. Towards the end, we see descriptions of states of mind and intellect: lying awake, sleeping, dreaming etc. Lord is controller of these various states of consciousness of a Jiva.
नमः सहमानाय निव्याधिन आव्याधिनानां पतये नमः
सहमान: The one who subdued enemies hence with pride. Lord forgives them as well.
--------------End of Second Anuvaaka-------------------------------
Beginning of 3rd Anuvaaka
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The beginning of this anuvaaka deals with mind and how when a devotee loses discrimination, HE punishes them. We see references to thieves who steal (discrimination) in forests. Forest could be seen as a proxy for mind where both good thoughts and wile thoughts may arise. Towards the end, we see descriptions of states of mind and intellect: lying awake, sleeping, dreaming etc. Lord is controller of these various states of consciousness of a Jiva.
नमः सहमानाय निव्याधिन आव्याधिनानां पतये नमः
सहमान: The one who subdued enemies hence with pride. Lord forgives them as well.
निव्याधिन: cutting or piercing;
आव्याधिनी:
band of robbers. Note that this is a feminine gender. Attachments or robbers multiply that is they give rise to other attachments.
band of robbers. Note that this is a feminine gender. Attachments or robbers multiply that is they give rise to other attachments.
One who forgives devotees who develop pride
and one who strikes and cuts the pride through
the band of robbers that rob away pride. He is lord of those robbers.
नमः ककुभाय निषग्ङिणे स्तेनानाम् पतये नमः
ककुभ prominent ककुत् royalty निषङ्ग
attachment (sword)
स्तेनानाम् पति lord of thieves;
One who is already a royalty or prominent develops attachment. The attachment is cut by lord by taking away what is not needed. Thieves take away these. He is lord of those thieves.
One who is on wrong path through attachment ridden activity is taught a lesson by lord. To that lord we offer salutations.
नमः निषग्ङिण इषुधिमते तस्कराणां पतये नमः
Lord punishes ego-driven attachments in various ways. Here the word इषु = arrow is used. तस्कर is a robber or a thief. This robber robs your memory by making you forget your true nature through attachments. He is lord of those. He is being saluted.
नमः वञ्चते परिवञ्चते स्थायूनां पतये नमः
Due to attachments discrimination is stolen. वञ्चक is a thief; परिवञ्चक is a consummate thief. स्थायूनां : sixth case for स्थायु (thief).
नमः निचेरवे परिचराय अरण्यानां पतये नमः
निचेरु : creeping to steal (discrimination); परिचरति (always attends to your needs or appears to attend अहंकार);
अरण्यं here indicates a battleground. He is lord of this battleground. Such a lord is praised.
Here the thief is trying to steal the devotee's discrimination who is in battleground of the transactional world. Forest is to be seen as a proxy for battleground.
नमः सृकाविभ्य: जिघाँसद्भय: मुष्णतां पतये नमः
सृक is a weapon. सृकावि is one who holds a weapon. सृकाविभ्य is fourth (dative) case of सृकावि. जिघाँसा intention to destroy or slay.
मुष्णभ्य: is one who steals discrimination. From standpoint of vedanta, lord steals discrimination by employing forgetfulness and other weapons. To such a lord we offer salutations.
नमः असिमद्भ्यो नक्तं चरद्भ्यः प्रकृन्तानां पतये नमः
असिमत् : furnished with knives; नक्तं चरद्भ्यः to night rangers (fourth case plural); प्रकृन्त one who cuts to pieces. References to
night time indicates lack of awareness. When one is not aware, jiva
loses the discrimination due to various weapons employed. HE is lord of those who employ the weapons. Such a lord is praised.
नमः उष्णीषिणे गिरिचराय कुलुञ्चानां पतये नमः
कुलुञ्च : one who plucks away hairs (this is very painful). उष्णीष: anything that is worn around head. Reference to गिरि indicates that the jiva is accomplished. Lord takes away from accomplished Jivas who are forgetful of HIS nature. Such a lord is praised.
नमः इषुमद्भ्यः धन्वाविभ्यः च वः नमः
इषुमत् possessor of arrows; धन्वाविन् one who carries bows; To that lord who has arrows and bows as weapons, devotee offers salutations.
नमः आतन्वानेभ्यः प्रतिदधानेभ्यः च वः नमः
Lord is one who stretches bow for the shooting (आतन्वते);
डुधाञ् (dhatu meaning holding) indicates one who holds the arrow go with the प्रति prefix. The word दधानेभ्यः is one who holds in fourth case plural. To that lord who stretches and who holds the arrow & bow to work, the devotee offers salutations.
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नमः आयच्छद्भ्यः विसृजद्भ्यः च वः नमः
आयत means elongated or stretched. The bow string is being described before shooting. The verb विसृजति root word is विसृ (cast off or throw with force or release). Both descriptions are in fourth case plural indicating multitude of Rudras. Such a lord with many forms is being saluted.
नमः अस्यद्भ्यः विध्यद्भ्यः च वः नमः
अस्यति verb for throws away (in motion). अस्यद्भ्यः is fourth case plural for the one who is responsible for motion of arrow. विध्यद्भ्यः are those Rudras responsible for hitting the target. To such a lord we offer salutations.
The three verses below talk about various states of awareness a devotee goes through. Rudras are ever present
नमः आसीनेभ्यः शयानेभ्यः च वो नमः
Rudras are present when a devotee sits or sleeps. To that Lord we offer salutations.
नमः स्वपद्भ्यः जाग्रद्भ्यः च वो नमः
When the devotee sleeps or stays awake, Rudras are present in the action. To that Lord we offer salutations.
नमः तिष्ठद्भ्यः धावद्भ्यः च वो नमः
When the devotee stays in alertness or runs, Rudras are present. To that we offer salutations.
नमः सभाभ्यः सभापतिभ्यः च वो नमः
Body is assembly of various organs. He is lord of the assembly. To that lord, we offer salutations.
नमः अश्वेभ्यः अश्वपतिभ्यः च वो नमः
श्व = tomorrow. अश्व indicates no tomorrows indicating nature of jiva. He is lord of these. To that lord, the devotee offers salutations.
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4th Anuvaaka
#####################################################First few verses of this section deal with thoughts or patterns of thoughts in beings. Lord is seen controller of these. Towards end of this anuvaaka, references are made to carpenters, pot makers etc. that materialize objects. Lord works at subtle level and at gross level and is praised as such.
नमः आव्याधिनीभ्यः विविध्यन्तीभ्यो वो नमः
आव्याधिनी : female band of robbers विविध्यन्ती one who attacks from many sides. The previous verses in 3rd anuvaaka talked about various states of jiva when he is attached. Here the jiva is subjected to tests in terms of attacks. The devotee seeks the lord's grace.
नमः उगणाभ्यः तृँहतीभ्यः वो नमः
उगणा : ऊर्ध्व गणाः (superior groups of vrittis or thought patterns). तृँहतीभ्यः तृहति: crushes. That is these superior thought patterns crush the negative thought patterns. Note that these are also feminine. The lord appears as female rudras. Devotee praises and seeks the grace of the lord.
नमः गृत्सेभ्यो गृत्सपतिभ्यश्च वो नमः
गृत्स - intelligent person or intellect in a person. To crush negative thought patterns intellect is needed. Lord is intellect as well as commander of intellect. Such a lord is praised by the devotee.
नमः व्रातेभ्यो व्रातपतिभ्यश्च वो नमः
व्रात is a group of वृत्तिs (subtle thoughts or thought patterns). Sri Patanjali says in his aphorisms that Yoga is skillful control of thoughts. चित्त वृत्ति निरोधः इति योगः Lord is also commander of these thought patterns in all Jivas. He is first Yogi. Devotee praises the Lord repeatedly.
नमः गणेरभ्यो गणपतिभ्यश्च वो नमः
गण: refers various gross thoughts that arise from subtle thought patterns. He is also गणपति: lord of these गण. These could be good or wile thoughts. Hindus worship Sri Ganapathi to wipe the wile thoughts and promote good thoughts at the commencement of any work.
नमः विरुपेभ्यः विश्वरुपेभ्यश्च वो नमः
विरुप - विकृत रुपः grotesque appearance विश्वरुपः universal form Lord has both universal and grotesque appearances. Here we could also say that grotesqueness refers to thoughts by Jiva. To such lord devotee offers salutations.
नमः महद्भ्यः क्षुल्लकेभ्यश्च वो नमः
क्षुल्ल (small or wicked thoughts) महत् (great or big thoughts) Lord is both small and great. To that lord, devotee offers salutations. Fourth case is used in both cases.
Next few verses deal with imagery of chariot, charioteer etc; This imagery is similar to description in Kathopanishad; we find this later in the Bhagavad Gita. This manifestation of thought patterns refers to bodies and makers of bodies.
First 4 verses deal with various associations with chariot (रथ= body; रथी charioteer or one who drives body another meaning is a small carriage or a wagon).
नमः रथिभ्यो अरथेभ्यश्च वो नमः
रथी a wagon (body); beings with and without body. Rudras in form of body and body less. That lord is being saluted.
नमः रथेभ्यो रथपतिभ्यश्च वो नमः
रथ: fourth case plural. Lord of bodies is mentioned as well. To that Lord, devotee offers salutations.
नमः सेनाभ्यः सेनानिभ्यश्च वो नमः
सेना = weapon; सेनानी= master of weapons. Rudras in these forms are being saluted.
नमः क्षत्तृभ्यः संग्रहीतृभ्यश्च वो नमः
क्षत्तृः is charioteer (discrimination) संग्रहीतृः holds reins of the chariot. Rudras in this form are being hailed.
Next few verses deal with various professions and body makers.
नमः तक्षभ्यः रथकारेभ्यश्च वो नमः
Here the carpenters (= तक्षक:) and makers of chariots (=रथकार:) are to be talked about. Rudras as makers of different bodies. By implication one's ancestors as Rudras are to be hailed.
नमः कुलालेभ्यः कर्मारेभ्यश्च वो नमः
कुलालः potter as body maker. कर्मार: metal smith. Rudras as various makers are being hailed.
नमः पुञ्जिष्टेभ्यः निषादेभ्यश्च वो नमः
पुञ्जिष्ट: one who gathers (commonly used as gatherer of fish, that is, a fisherman). निषादः is an uncivilized person who lives in mountains or hills. Rudras in these forms are being hailed. An alternative interpretation could be this: पुञ्जिष्ट: groups of thought patterns and निषादः could be uncivilized thoughts. Each human being has both good thoughts and wile thoughts. Rudras are in both.
नम इषुकृद्भ्यः धन्वकृद्भ्यश्च वो नमः
Here Rudras as makers of arrows इषु and bows धनु are being hailed.
नमः मृगयुभ्यः श्वनिभ्यश्च वो नमः
मृग: animal. श्वनि is fire. Attribute fire is associated with sound in our scriptures and it is also indicator for speech and indicator for other senses. Animal is totally driven by its senses and barks when it feels like disregarding current circumstances. Most of the time a human being is also totally driven by the associated thoughts and is at a loss to control his thoughts.
नमः श्वभ्यः श्वपतिभ्यश्च वो नमः
Here animals in particular dogs are being talked. Rudras in the form of dogs and masters of dog (controller of thoughts) are being hailed.
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5th Anuvaaka
===================================नमः भवाय च रुद्राय च
HE is existence itself. He is loud sound seen at end of existence.
नमः शर्वाय च पशुपतये च
HE is destroyer of sins -root word शर्व= to injure or to hurt. This could also mean he is destroyer. He is lord of all animals who destroys animal nature.
नमः नीलग्रीवाय च शितिकण्ठाय च
Due to the poison consumed, his neck is blue while throat is white. Here the color indicates the creation is possible only due to impurities. He is creation and beyond creation indicated by the white color.
नमः कपर्दिने च व्युप्तकेशाय च
He has matted locks and shaved heads.
नमः सहस्राक्षाय शतधन्वने च
He has many eyes (he is everywhere) and he has many weapons.
नमः गिरिशाय शिपिविष्टाय च
शिपि: He is inner controller. He lives on mountains (गिरि). That is HE is everywhere.
नमो मीढुष्टमाय चेषुमते च
मिह् pouring of rain/mist. मीढुष्टम: one who pours rain or causes mist. इषुमत् possesses arrows. HE creates through water (and other elements) and HE supports creation. Itereya Upanishad when describing creation says that at first there is water. Everything else came later. Adi parva of Mahabharta depicts Vishnu as brother of Indra and as Senapati (who punishes). Rudra is both Brahma the creator and Vishnu the one who sustains the creation. All roles are projections of Brahman -the substratum one with no second; It is without attributes and is with all attributes that one could conceive and one could not conceive.
Next few verses describe time and mind, jiva consciousness as HIS or as HIM. He is also found in roaring or still waters (in agitated mind or in stilled mind).
नमो ह्रस्वाय च वामनाय च
ह्रस्व: dwarf (to the dwarf 4th dative case); वामनाय to one with small body and limbs. To that lord devotee offers praise. Another meaning is short amount of time. ह्रस्व also means short measure वामन is minute. HE is time such as in one minute.
नमो बृहते च वर्षीयसे च
बृहत great and large वर्ष is time. HE is time such as in many years (thousands of years). To that lord we offer salutations.
नमो वृद्धाय च संवृद्धने च
One who eternally grows not bound by time is being saluted.
नमो अग्रियाय च प्रथमाय च
One who is first present before creation is being saluted.
नमो आशवे च आजिराय च
आशु quick आजि quick running. Here sense organs are being described. Rudra is being saluted as underlying divinity in the functioning of sense organs such as eyes, legs and mind. Mind runs quickly from one place to another place.
नमस्शीघ्रियाय च शीभ्याय च
शीघ्रिन् rapid, speedy शीभ्य quickly
This refers to mind (jiva consciousness).
नम ऊर्म्याय च अवस्वन्याय च
ऊर्म्य in waves अवस्वन्य roaring
Mind and attributes of water are being referred in this verse.
नम: स्रोतस्याय च द्वीप्याय च
स्रोतस् course or current द्वीप division, island
This refers to conditioned consciousness (jiva hood) as the word द्वीप्याय is used.
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6th Anuvaaka
===================================नमो ज्येष्टाय कनिष्टाय च
नमः पूर्वजाय च परजाय च
Salutations to the eldest (ज्येष्ट) and to the youngest (कनिष्ट). He is both. He is changeless. Salutations to the ancient ( पूर्वज) and behind the ancient ( पूर्वज) and the other (could be construed as one from present/future; other of ancient)
The eldest can mean poison or opposing principle of wealth (अलक्ष्मी). Before nectar is found, poision is found during the churning of ocean. Before wealth, poverty or lack of wealth is born.
नमो मध्ययमाय च अपगल्भाय च
नमः जघन्याय च बुध्नियाय च
He is the middle and the womb. He is of old age (wise) and in ignorant (बुध्न).
नमो सोभ्याय च प्रतिसर्याय च
नमः याम्याय च क्षेम्याय च
सोभ (=glory or shining) प्रतिसर्य (=amulet or that provides luck)
याम्याय (that goes away/takes away: it is believed that southern direction denotes death that takes away life) क्षेम्याय (that preserves as opposed to death that takes away)
नमः उर्वर्याय खल्याय च
नमः श्लोक्याय च अवसान्याय च
श्लोक्य that causes sound (for a verse) and re-sound
अवसान end of a verse or end of knowledge
उर्वर्य of fertile soil
खल्य multitude of soils or lands
In order for the knowledge to be illumined, favorable conditions need to be pressent. Rudra is those conditions. Rudra is also other conditions (lands) where such knowledge may not be illumined. Devotees prays so that the society does not loose this knowledge.
नमो वन्याय च कक्ष्याय च
वन (forest) is a common proxy for the transactional world (Samsara). There are many paths (enclosures कक्ष्या) in the forest to get lost. Similarly it is to easy to forget the Lord while absorbed in the world of transactions. Salutations to that Lord.
नमः श्रवाय च प्रतिश्रवाय च
श्रव act of hearing
प्रतिश्रव act of reacting or answeing in response to what is heard.
नम आशुषेणाय च आशुरथाय च
आशुषेण swift army (swift senses)
आशुरथ swift chariot (swift body/mind)
Both senses and mind are very fast moving and they are difficult to control. नमः शूराय च अवभिन्दते च
Rudra is present in a warrior and in the act of piercing done by the warrior. To such Rudra, devotee offers salutations.
नमो वर्मिणे च वरूथिने च
वरूथिन् one who wears defensive armour
वर्मन् defensive armor
The defensive armor refers to body and the one who wears it Atman (Rudra). Ultimately Jiva is Rudra. To such Rudra devotee offers salutations.
नमो बिल्मिने च कवचिने च
बिल्मिन् helmet
कवच defensive cover
नम श्रुताय च श्रुतसेनाय च
श्रुत what is transmitted from generation to generation (knowledge)
श्रुतसेन army that is needed to uphold and defend this knowledge
The Atman is Rudra. All covers (कोश) are also Rudra. In the above verse various such covers are described including senses, mind, body etc. This knowledge is Rudra and what is needed to uphold this knowledge is Rudra.
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7th Anuvaaka
===================================नमो दुन्दुभ्याय च आहनन्याय च
नमो धृष्णवे च प्रमृशाय च
दुन्दुभि drum दुन्दुभ drummer आहनन act of striking
धृष्णु bold or forceful प्रमृश handling
It is said that Lord Rudra has a drum in his hand and makes sound at the time of creation/dissolution. Lord is the drummer. HE is the one holding the stick and handling the stick and HE is the act of striking. To such Lord devotee offers salutations.
नमो दूताय च प्रहिताय च
To re-establish Dharma, Lord sends messsengers ( दूत) to us from time to time. He is the messenger and is the one who sends messengers (प्रहित). To such a Lord devotee offers salutations.
Next few verses devotee extols weapons employed by the Lord. These are numerous.
नमो निषग्ङिणे च इषुधिमते च
नमः तीक्ष्ण इषवे च आयुधिने च
नमः स्वायुधाय च सुधन्वने च
निषग्ङिण in knife
इषुधिमत one who holds arrow
तीक्ष्ण इषवे in sharp arrow
आयुधिने in other weapons
सुधन्वने in the good bow
Devotee says that HE is in various weapons and the weapon holders. From Vedantic point of view the weapons are used by Lord for internal purification.
नम स्सृत्याय च पत्थाय च
नमः काट्याय च नीप्याय च
पथ्या path
सृति small road
काट hole
नीप hill top
Various spiritual paths are being described: royal path and other paths. Vedic and tantra oriented paths. HE is those pursuits for truth. Such a Lord is being saluted.
Next few verses deal with various elements such as water, sound, light, air, sky, matter etc. HE is the elements as well. Various places are described:
नम स्सूद्याय च सरस्याय च
नमः अनाद्याय च वैशन्ताय च
नमः कूप्याय च अवट्याय च
नमः वर्ष्याय च अवर्ष्याय च
सूद wet place
सरस pond
अनाद्य not edible water
वैशन्त water in a tank
कूप well
अवट pit
वर्ष rain
अवर्ष no rain
Rudra is present in water that sustains life. These waters are found in different places some of them are being enumerated. To such Lord devotee offers salutations.
नमो मेघ्याय च विद्य्युत्याय च
नम ईध्रियाय च आतप्याय च
मेघ cloud
विद्य्युत् lightning (electricity)
ईध्रिम् sky
आतप sun (heat)
To such Lord who is in clouds, electricity, sky and Sun, devotee offers salutations.
नमो वात्याय च रेष्मियाय च
नमो वास्तव्याय च वास्तुपाय च
वात्य wind and rain
रेष्मन् storm or heavy downpour
वस्तु objects (many manifestations of matter)
वास्तव reality of objects
वास्तु science of objects, building, body
वास्तुप head of a household
Lord is in heavy wind and storms and in nature as it appears. He is head of this body/world. To such a Lord devotee offers salutations.
References:
(1) Introduction to Sanskrit Grammar by Dr. Madhav Deshpande
(2) Higher Sanskrit Grammar by M.R.Kale
(3) Introduction to Sanskrit Grammar by Thomas Egenes
(4) Sri Rudram by Swami Amritananda of Ramakrishna Mission press
(5) Online Sanskrit-English Dictionary at http://www.spokensanskrit.de/
(6) Vibhakti tables from http://sanskrit.inria.fr/
(7) Sanskrit-English Dictionary by V.S. Apte, 2nd Edition
