Verses from the Shri Rudram - anuvAka 2


sAyaNAchArya's introduction to the second anuvAka:

prathamAnuvAke bhagavato rudrasya yA pradhAnabhUtA tanurishhu-
dhanurhastA tAM bahudhA prasAdya tasya ye lIlAvigrahA jagan-
nirvAhahetavaste .ashhTabhiranuvAkaiH prasAdyante | teshhvanuvAk-
eshhu sarvANyapi yajUMshhi | tAnyapi dvividhAni | ubhayatonamaskA-
rANyanyataratonamaskArANi cha | tatra trishhvanuvAkeshhu namaskArA-
dikaM namaskArAntamekaikaM yajuH | itareshhu panchasvanuvAkeshhu
namaskArAdikamevaikaikaM yajuH | tatra dvitIye .anuvAke trayodasha
yajUMshhi |

Having propitiated in many ways the main form of Rudra bearing (weapons such as) the bow and arrow in the first anuvAka, the (next) eight anuvAka's (are used by the votary to) propitiate the various forms that (Rudra assumes) as a sport in order to enable the running of the affairs of the world. In these (eight) anuvAkas, all (mantras) are Yajur mantras. And they are of two types. (Some are ) "ubhayato- namakAra" and (some are) "anyatarato-namaskAra." (Of these eight anuvAka's,in the first) three anuvAka's each Yajus has a "namaskAra" (namaH) in the beginning and a namaskAra at the end. In the remaining five anuvAka's, each Yajus has a namaskAra ("namaH") at the beginning only. There are thirteen Yajus (mantras) in the second anuvAka.

The Rishi of the second anuvAka is "maNDUka", the meter mahAgAyatrI and the deity Rudra, as per the commentary of BhaTTa bhAskara. prathamaM yajuH


Table of Contents

  1. Shri Rudram 2.1
  2. Shri Rudram 2.2
  3. Shri Rudram 2.3
  4. Shri Rudram 2.4
  5. Shri Rudram 2.5
  6. Shri Rudram 2.6
  7. Shri Rudram 2.7
  8. Shri Rudram 2.9

Shri Rudram 2.1

|| AUM namo bhagavate rudrAya ||

namo hiraNyabAhave senAnye dishAM cha pataye namaH |

Salutations to (Rudra) who has arms bearing golden ornaments (hiraNyabAhu), who is the commander of the troops (senAnI), and who is the Lord of the directions (dishAM patiH).

sAyaNAchArya-bhAshhyam.h

hiraNyanirmitAnyAbharaNAni bAhvoryasyAsau hiraNyabAhuH sa cha
saMgrAmeshhu senAM nayatIti senAnIstAdR^ishamUrtidharo yo rudras-
tasmai namo .astu | yashcha dishAM pAlako rudrastasmai namo .astu ||

(Rudra is called) "HiraNyabAhu" because His hands bear ornaments made of gold. He leads (nayati) the (army of gaNas) (senAm.h) into battle, so He is called senAnI, the commander. Salutations to Rudra who bears such a form. And salutations to Him who is the Lord of (and protects) the quarters or directions.

Notes:

BhaTTa bhAskara quotes a brAhmaNa sentence explain why some Yajus are ubhayatonamaskAra's (having a "namaH" at the beginning as well as the end) and some are anyataratonamaskAra's, (having a "namaH" at the beginning only):

tatra brAhmaNaM cha bhavati "te haite ghoratarA rudrA ubhayato- namaskArAH | athaite shAntatarA ye.anyataratonamaskArAH" iti |

A BrAhmaNa also states: The ubhayatonamaskAra's are meant for propitiating the extremely fierce forms of Rudra. And the anyatarato-namaskAra's are meant for propitiating the peaceful forms of Rudra.

|| AUM namo bhagavate rudrAya ||

Back to Top

Shri Rudram 2.2

|| AUM namo bhagavate rudrAya ||

dvitIyaM yajuH

namo vR^ixebhyo harikeshebhyaH pashUnAM pataye namaH |

Obeisances to the trees (vR^ixa) bearing green tufts (harikesha) and to the lord of animals (pashUnAM patiH).

sAyaNAchAryabhAshhyam.h

haritvarNAH keshAH parNarUpA yeshhAM te harikeshAstAdR^ishebhyo
vR^ixebhyo vR^ixAkArarudramUrtibhyo namo .astu | yo rudraH pashUnAM
pAlakastasmai namo .astu |

Salutations to the forms of Rudra that are trees having tufts of green leaves. Harikesha is that which has green tufts made of leaves. Obeisances to Rudra who is the protector of animals (pashus).

Notes:

1) BhaTTa bhAskara quotes a shruti text defining "pashupati"

"yeshhAmIshe pashupatiH pashUnAM chatushhpadAmuta cha dvipadAM"

He is Pashupati who is the lord of "pashus" both four-footed as well as two-footed.  Also, the linga purANa states:

brahmAdyAH sthAvarAntAshcha pashavaH parikIrtitAH |
teshhAM patitvAdvishvesho bhavaH pashupatiH smR^itaH ||

All beings beginning from BrahmA to the immovables (such as a clump of grass) are called pashu's. Being the Lord of the pashu's, Bhava (Shiva), the ruler of the world, is called Pashupati.

The mahAbhArata states:

sarvadA yatpashUnpAti taishcha yadramate punaH |    teshhAmadhipatitvAchcha tasmAtpashupatiH smR^itaH ||

He sports with the pashu's since He protects them always. Since He is the Lord of them He is said to be Pashupati.

2) An explanation of "pashu" and "Pashupati" is also found in the jAbAlyupanishhad of the sAma veda:

(jAbAli says:)

pashupatirahaMkArAvishhTaH saMsArI jIvaH |

The lord of pashus (Shiva) (acting as if) under the influence of ahaMkAra (ego, individuality) is the jIva (individual soul) (revolving) in worldly existence.

sa eva pashuH |

That (jIva) is himself a "pashu" (literally animal).

sarvaGYaH paJNchakR^ityasaMpannaH
sarveshvara IshaH pashupatiH |

The all-knowing Ishvara, the lord of all, and enodowed with the (power of performing) the five kinds of actions is called pashupatiH (the lord of the jIvas or pashus).

[upanishhad brahma yogin in his commentary quotes the vArtikakAra :

kAraNaM kAryamutpAdya kAryatAmiva gachchhati iti vArtikakArokteshcha |

The cause, having given rise to the effect, seems to become the effect - so says the vArtikakAra. ]

ke pashava iti punaH sa tamuvAcha ||

(PaippalAdi) again asked (jAbAli): Who are the pashu's?

jIvAH pashava uktAH | tatpatitvAt.h pashupatiH ||

The jIvas are pashu's. (Shiva) is called pashupati, being the lord of those (pashu's).

sa punastaM hovAcha kathaM jIvAH pashava iti | kathaM tatpatiriti ||

(PaippalAdi) again asked: How are those jIvas the pashu's?

sa tamuvAcha yathA tR^iNAshino vivekahInAH para-
preshhyAH kR^ishhyAdikarmasu niyuktAH sakala-
duHkhasahAH svasvAmibadhyamAnA gavAdayaH pashavaH |
yathA tatsvAmina iva sarvaGYa IshaH pashupatiH ||

(jAbAli) replied: Just as animals such as cows that eat grass, etc., that are deviod of discrimina- tion, that are driven by others, that are engaged in occupations such as agriculture, that endure all kinds of pain and sorrow, and that are bound by their master, (so are the jIvas, the pashu's). Just as the master of such animals is "pashupati" so the all-knowing Ishvara the pashupati of the jIvas.

[upanishhad brahma yogin answers the question: What is pAsha, the chain that binds the pashu's?

svAGYAnapAshena badhyanta iti pashavaH

Because they are bound by the pAsha (chain) of ignorance of the Self, they are called pashu's. ]

Correction: In the last post, I had incorrectly spelled "trayaMbaka" instead of the correct version "tryaMbaka." Thanks to Ganesh for pointing this out.

|| AUM namo bhagavate rudrAya ||

Back to Top

Shri Rudram 2.3

|| AUM namo bhagavate rudrAya ||

The Rishi of the second anuvAka is "maNDUka", the meter mahAgAyatrI and the deity Rudra, as per the commentary of BhaTTa bhAskara.

tR^itIyaM yajuH

namaH saspiJNjarAya tvishhImate pathInAM pataye namaH || 3 ||

Obeisances to Rudra who is yellow and red colored (golden colored), (saspiJNjarAya), who is radiant, (tvishhImate), and who is the Lord of the paths (pathInAM pataye).

sAyaNAchArya's commentary:

saspishabdo bAlatR^iNavAchI | pItaraktaH saMkIrNavarNaH
piJNjaraH | bAlatR^iNavatpiJNjaraH saspiJNjaraH | pR^ishhodarA-
ditvAtsAdhuH | sa cha tvishhImAndIptimAMstathAvidharudramUrtaye
namo .astu | pathInAM shAstroktadaxiNottaratR^itIyamArgANAM
patiH pAlako yo rudrastasmai rudrAya namo .astu |

The word "saspi" expresses (the meaning) of newly-grown grass. The combination of yellow and red colors is "piJNjara." (Rudra ) is "saspiJNjara" (because He is) of "piJNjara" (or golden) color like the newly-grown grass. (The word "saspiJNjara" is formed in accordance with the PANini sUtra 6.3.109. See note below on this.) (That Rudra) is also radiant. May our salutations be to such a form of Rudra. May our salutations be to the Lord and protector of the Northern way, Southern way, and the third way that are mentioned in the shAstras.

Notes:

1) If the word "saspiJNjara" is the conjunction of "saspi" and "piJNjara", then should not the conjunction rather be "saspipiJNjara"? No. The usage of "saspiJNjara" is similar to "pR^ishhodara." The latter word is formed thus : pR^ishhat.h + udara But then the "t.h" is dropped in joining the two words and the result becomes "pR^ishhodara", not pR^ishhadudara. The formation of words such as pR^ishhodara is explained by pANini's grammar.

|| pR^ishhodarAdIni yathopadishhTam.h || pANini sUtra - 6.3.109

bhaTToji dIxita writes in his famous siddhAnta-kaumudI:

pR^ishhodaraprakArANi shishhTairyathochchAritAni
tathaiva sAdhUni syuH | pR^ishhataH udaraM
pR^ishhodaram.h | talopaH | vArivAhako balAhakaH |

pUrvapadasya baH uttarapadAdeshcha latvam.h |

bhavedvarNAgamAddhaMsaH siMho varNaviparyayAt.h |
gUDhotmA varNavikR^itervarNanAshAtpR^ishhodaram.h |

The omission, augmentation, and mutation of letters that are seen in pR^ishhodara, etc., are valid, as they are taught by the usage of the sages.

pr^ishhataH udaraM pR^ishhodaram.h | Here we have the omission of d.h. vAri + vAhakaH becomes balAhakaH. Here the first word (vAri) is replaced by "ba" and the beginning of the second word (vAhaka) is replaced by "la."

The word haMsa is formed by the addition of a letter, the letter siMha is formed by the transposition of letters, the word gUDhotmA is formed by the mutation of letters, and the word pR^ishhodara if formed by the destruction of letters.

[han.h + sak.h + ach.h = haMsaH     From the root, hiMs.h is formed siMha, by the PachAdi ach.h. The letters ha and sa are transposed.]

2) Another interpretation of the word "saspiJNjara" comes from bhaTTa-bhAskara.

saspiMtikAprabhR^itayo yaGYadruhasteshAM jarayitA nAshayitA saspiJNjaraH |     yaGyaghAtakaraxojarayitre |

(Rudra is) saspiJNjara because He is the destroyer of the enemies of YaGYa such as saspiMtikA, etc. (Salutations to Him) who is the destroyer of the demons who destroy yaGYas.

|| AUM namo bhagavate rudrAya ||

Back to Top

Shri Rudram 2.4

|| AUM namo bhagavate rudrAya ||

chaturthaM yajuH

namo babhlushAya vivyAdhine .annAnAM pataye namaH |

Salutations to Him who rides the Bull (babhlushAya), Him who pierces the enemies (vivyAdhine) and Him who is the Lord (pataye) of foods (annAnAm.h).

sAyaNAchArya's commentary:

bibharti rudramiti babhrurvR^ishhabhaH sa eva babhlU
raLayorbhedAbhAvaH | tasmin.h shete tishhThatIti babhlushaH
sa cha vidveshhiNAM visheshheNa vidhyatIti vivyAdhI
tathAvidhAya vivyAdhine namo .astu | yashcha-annAnAM pAlako
rudrastasmai namo .astu |

He who bears Rudra is "babhru", the bull (vR^ishhabha, nandI). (That bull) is "babhlU" only because there is no difference between "ra" and "La" here. He who rests or rides on that (babhlU) is called "babhlusha". He also pierces or excellently destroys the enemies, those who hate. Salutations to such a Rudra who is vivyAdhI (and babhlusha). And may salutations be to Him who is the Lord of foods, the Guardian of foods.

Note:

The epithet "annAnAM pataye namaH" (Lord of foods) reminds one of ManjunAtheshvara of the place of pilgrimage called Dharmasthala in Karnataka. This is a wonderful place because the temple of Shiva, who is called ManjunAtha, has Vaishnava priests and is run by a Heggade, a Jain by birth! Here everyone, regardless of caste or any other factor, gets free meals and lodging. Lord ManjunAtha is called "anna-dAtA" or "giver of food" because He turns away no one who is hungry.

|| AUM namo bhagavate rudrAya ||

Back to Top

Shri Rudram 2.5

|| AUM namo bhagavate rudrAya ||

atha namaka-dvitIyaanuvAke paJNchamaM yajurAha

namo harikeshAyopavItine puShTAnAM pataye namaH || 5 ||

Salutations to Him who has dark hair (without a trace of grey hair), (harikeshAya), who wears the yaGYopavIta (upavItine) and who is the Lord of the virtuous (puShTAnAM pataye).

sAyaNAchArya's commentary:

harikeshAya nIlamUrdhajAya palitarahitAya | upavItine maN^galArthaM
yaGYopavItadhAriNe rudrAya namo .astu | puShTAnAM paripUrNaguNAnAM
puruShANAM pataye svAmine namo .astu |

(Salutations to Him whose) hair is dark and without any grey hair (ie. who is ever youthful). May salutations be to Rudra who wears the yaGYopavIta (sacred thread) for the purpose of performing auspicious karmas such as yajnas and others. Salutations to the Lord of persons who are full of excellent virtues.

Note:

bhaTTa-bhAskara interprets "puShTi" as perfections of which there are ten kinds.

dasha puShTayaH santi | vAkpuShTirGYAnapuShTiH sharIrendriyapuShTir-
gR^ihaxetrapuShTirdhanadhAnyapuShTiH prajApuShTiH pashupuShTirgrAma-
puShTirdharmpuShTiraNimAdipuShTiriti | teshhAm pAlayitre namaH |

There are ten kinds of perfections pertaining to 1) speech, 2) knowledge 3) body and organs, 4) dwellings, fields, and lands, 5) wealth and grains, 6) children, 7) cattle, animals, 8) community, 9) dharma, and 10) the aShTa-siddhis, beginning with aNimA. Salutations to Rudra who is the Lord of these puShTi's.

In this context, please refer to shankara bhaashya on the trishatii naama harikesha sakhii. Interestingly, this name is interpreted in 15 different ways and one of them refers to rudram. http://www.escribe.com/religion/advaita/m4911.html also messages m4926.html and m4962.html.

|| AUM namo bhagavate rudrAya ||

Back to Top

Shri Rudram 2.6

|| AUM namo bhagavate rudrAya ||

atha namaka-dvitIyaanuvAke ShaShThaM yajurAha

namo bhavasya hetyai jagatAM pataye namaH || 6 ||

Salutations to the destroyer of ignorance/saMsAra (bhavasya hetyai) and salutations to the Lord of the worlds (jagatAM pataye).

sAyaNAchArya's commentary:

bhavaH saMsArastasya hetirAyudham.h | saMsArachchhetre rudrAya
namo .astu | jagatAM pAlako yo rudrastasmai namo .astu |

Bhava is saMsAra. Heti is its weapon (ie. weapon with which saMsAra is destroyed). May salutations be to Rudra who is the destroyer of (who cuts off) saMsAra. May salutations be to that Rudra who rules the worlds. 

Note:

This Yajus of the Rudra-prashna clearly points out that Rudra is the destroyer of saMsAra which is only ignorance. bhaTTa-bhAskara notes in his commentary:

kechidAhuH namo hiraNyabAhava ityAdibhiH paJNchabhirmantraiH paJNcha-
brahmANi pR^ithagvarNAni pratipAdya tataH ShaShThenAnena saMsArasyo-
chchhettA paJNchavaktro devaH pratipAdyata iti |

Some say thus : The five mantras beginning from "namo hiraNyabAhave..." describe the five different kinds of Brahman and this sixth mantra describes the five-faced God, Shiva (paJNchAnana) who is the destroyer of saMsAra.

|| AUM namo bhagavate rudrAya ||

Back to Top

Shri Rudram 2.7

|| AUM namo bhagavate rudrAya ||

atha namaka-dvitIyaanuvAke saptamaM yajurAha

namo rudrAyAtatAvine xetrANAM pataye namaH || 7 ||

Salutations to Rudra (rudrAya), who protects with an extended bow, (AtatAvine), and salutations to the protector of xetra's, sacred places (xetrANAM pataye).

sAyaNAchArya's commentary:

Atatena vistAritena dhanuShA .avati raxatItyAtatAvI tasmai rudrAya namo .astu| xetrANAM pAlako yo rudrastasmai namo .astu ||

One who protects with a bow that is extended (with its string) is "AtatAvI". May salutations be to that Rudra (who is AtatAvI). May salutations be to that Rudra who is the protector of xetra's, sacred places.

Note:

According to BhaTTa-bhAskara, "xetra" can mean the body as defined in gItA 13.1, (idaM sharIraM kaunteya xetramityabhidhIyate), or "xetra" can mean a place of pilgrimage (puNyaxetra) such as kAshI.

|| AUM namo bhagavate rudrAya ||

Back to Top

Shri Rudram 2.9

|| AUM namo bhagavate rudrAya ||


atha namaka-dvitIyaanuvAke navamaM yajurAha

namo rohitAya sthapataye vR^ixANAM pataye namaH || 9 ||

Salutations to the red complexioned One (rohitAya), to the Lord, (sthapataye) and salutations to the protector of trees (vR^ixANAM pataye).

sAyaNAchArya's commentary:

rohito lohitavarNaH sthapatiH prabhustasmai rudrAya namo. astu|
vR^ixANAM pAlakastasmai rudrAya namo .astu|

(Salutations) to the red complexioned One. May salutations be to that Rudra, the lord . May salutations be to Rudra, the protector of trees.

Note:

BhaTTa-bhAskara notes that according to some, the "ro" of rohita means a speaker, and so rohita indicates Rudra who is beneficial to such speakers and messengers or He who is in such speakers, "kashchidAha roshabdo vAchakarUpastasmai hitAya tatra vA nihitAya." 

|| AUM namo bhagavate rudrAya ||

Back to Top

Revised: October 22, 2001 .