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श्री रुद्रम् SRI RUDRAM

नवमोऽनुवाकः Anuvakam 9
Shiva Statue at Vedal
 


Mantra  1

नम इरिण्याय च प्रपथ्याय च ।

 

Meaning:

इरिण्याय च-   To one who is in salty land,  प्रपथ्याय च-  to Easwara, who is in the path trodden by many and is worn-out,    नमः- prostration.

 

Explanation:

In this ninth Anuvakam also, Sri Parameswara is worshipped as the indweller in everything.

 

 

Mantra  2

नमः किँशिलाय च क्षयणाय च ।

 

Meaning:

किँशिलाय च-     To one who is in a region full of small stones, or, stones giving rise to doubt as to whether they are stones or crystals,    क्षयणाय च – to one who is in a place suitable for living.

 

 

Mantra  3

नमः कपर्दिने च पुलस्तये च ।

 

Meaning:

कपर्दिने च-    To one who has matted tresses,   पुलस्तये च-  to one who stands in front of devotees, or, has nice hair.

 

Explanation:

These two terms convey that while giving darshan to devotees, he sometimes appears with matted tresses and at other times, with nice hair.

 

 

Mantra  4

नमो गोष्ठ्याय च गृह्याय च ।

 

Meaning:

गोष्ठ्याय च-   To one who is in cow-pen,   गृह्याय च – to one who is in house.

 

 

Mantra  5

नमस्तल्प्याय च गेह्याय च ।

 

Meaning:

तल्प्याय च-    To one who is in a cot,   गेह्याय च – to one who is in upper floor.

 

Mantra  6

नमः काट्याय च गह्वरेष्ठाय च ।

 

Meaning:

काट्याय च-    To one who is in a place not accessible because it is full of thorns, creepers, plants etc.,    गह्वरेष्ठाय च -  to one who is in mountain cave etc.

 

 

Mantra  7

नमो हृदय्याय च निवेष्प्याय च ।

 

Meaning:

हृदय्याय च-   To one who is in deep vortices,   निवेष्प्याय च – to one who is in snowy water.

 

 

Mantra  8

नमः पाँसव्याय च रजस्याय च ।

 

Meaning:

पाँसव्याय च-    To one who is in invisible minute dust like atom etc.,    रजस्याय च- to one who is in visible larger dust particles.

 

 

Mantra  9

नमः शुष्क्याय च हरित्याय च ।

 

Meaning:

शुष्क्याय च-   To one who is in dry trees,    हरित्याय च-  to one who is in moist green trees.

 

Mantra  10

नमो लोप्याय चोलप्याय च ।

 

Meaning:

लोप्याय च-   To one who is in solid ground where grass etc. cannot grow,   उलप्याय च- to one who is in tiny grass.

 

 

Mantra  11

नम ऊर्व्याय च सूर्म्याय च ।

 

Meaning:

ऊर्व्याय च-   To one who is in earth,    सूर्म्याय च-  to one who is in rivers with beautiful waves.

 

 

Mantra  12

नमः पर्ण्याय च पर्णशद्याय च ।

 

Meaning:

पर्ण्याय च-    To one who is in leaves,    पर्णशद्याय च-  to one who is in heaps of dry leaves.

 

 

Mantra  13

नमोऽपगुरमाणाय चाभिघ्नते च ।

 

Meaning:

अपगुरमाणाय च-    To one who carries weapons (to punish deserving sinners),     अभिघ्नते च-   to one who beats them.

 

 

Mantra  14

नम आक्खिदते च प्रक्खिदते च ।

 

Meaning:

आक्खिदते च-     To one who causes minor trouble,   प्रक्खिदते च-    to Rudra, who causes much misery,   नमः-  prostration.

 

Explanation:

In the 13th and 14th mantras, Rudramurtis, who punish sinners, are adored. In accordance with the sins of the sinners, some Rudramurtis hold just weapons in their hands; some just beat; some others cause minor amount of trouble; some attack severely and cause much misery. These four types of Murtis are denoted by the four terms: अपगुरमाणाय, अभिघ्नते, आक्खिदते, प्रक्खिदते’.

 

For this Mahamantra, commencing with ‘Namassomaya’ and having 31 internal mantras, Rishi and Devata are both Sri Rudra; Chandas is Anushtup. It is stated in Abhinavasankarabhashya that the dhyana slokas ‘रूपयौवनसम्पन्ना—‘ etc. given in 3rd Anuvakam, should be taken as dhyanaslokas here also.

 

In Bhattabhaskarabhashya, the following dhyanasloka is seen:

“पिनाकपाणिं भूतेशमुद्यत्सूर्यायुतद्युतिम् ।

भूषितं भुजगैर्ध्यायेत्कण्ठेकालं कपर्दिनम् ॥“

“One should meditate on Parameswara, brilliant like ten thousand rising Suns, holding the bow ‘Pinaka’ in his hand, decorated with serpents, wearing matted tresses, blue-necked and Lord of Bhutas.”

 

Empire, wealth, Siva’s state etc. are benefits secured by repeated chanting of this mantra.

 

 

Mantra  15

नमोवः किरिकेभ्यो देवानाँ हृदयेभ्यः ।

 

Meaning:

देवानां हृदयेभ्यः-     To Rudraganas, perceived only by Devas (and not by humans),    किरिकेभ्यः-   to the ganas who torture sinners as they like,   नमः-  prostration.

 

Explanation:

In the 5 mantras starting from this, Rudraganas, not perceived by humans and torturing the evil persons from unseen places, are worshipped. The term, देवानां हृदयेभ्यः meaning perceptible only to Devas, should be attached to the four mantras विक्षीणकेभ्यः, विचिन्वत्केभ्यः...’ etc., as the Rudraganas referred here are perceived only by Devas and not by humans.

 

 

Mantra  16

नमो विक्षीणकेभ्यः (देवानाँ हृदयेभ्यः)

 

Meaning:

 विक्षीणकेभ्यः- (Prostration to those Rudraganas) who torture in many ways.

 

 

Mantra  17

नमो विचिन्वत्केभ्यः (देवानाँ हृदयेभ्यः)

 

Meaning:

विचिन्वत्केभ्यः-  (Prostration to those Rudraganas) who seek out (sinners for punishing and the virtuous for rewarding).

 

 

Mantra  18

नम आनिर्हतेभ्यः (देवानाँ हृदयेभ्यः)

 

Meaning:

आनिर्हतेभ्यः-  (Prostration to those Rudraganas) who torture in accord with the sins committed by sinners.

 

 

Mantra  19

नम आमीवत्केभ्यः(देवानाँ हृदयेभ्यः)

 

Meaning:

आमीवत्केभ्यः-  (Prostration to those Rudraganas) who pervade everywhere for catching and punishing the sinners.

 

Explanation:

For this Mahamantra having 5 internal mantras starting with ‘नमो वः किरिकेभ्यः’, Rishi is Agni; Chandas is Trishtup; Devata is Rudra.

 

Dhyanam:

“विश्वतः पाणिपादं तं विश्वतोक्षिशिरोमुखम् ।

ज्वलन्तं विश्वमावृत्य तेजोराशिं शिवं स्मरेत् ॥“

“One should meditate on Siva, whose hands, feet, eyes, heads and faces pervade the entire universe and whose concentrated brilliance envelops the universe.”

 

It has been stated that by many applications of this mantra, benefits like being emperor of the whole world, enormous wealth, great poetry, lofty enjoyments, Siva Sakshatkaram (Realisation of Siva) etc. would accrue.

 

The mode of application, ‘Purascharanam’ (chanting repeatedly and performing homa as laid down in rules), the benefits that accrue therefrom etc. are all explained in detail in the book ‘Rudrakalpam’. They should be learnt from Guru and observed.

 

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Translated by: P R Kannan, Navi Mumbai from Commentary in Tamil by
Sri R. MUTHUKRISHNA SASTRI,
Former Editor, Hitabhashini,
Thanjavur
&
Dr.S.SRINIVASA SARMA
Srimatham, Kanchipuram