TALKS ON RUDRAM- PART 1

P.Krishnan

I would like to discuss several basic aspects of Rudram to all of you who attend
the 3rd Sunday Ekadasa Rudram chanting. I will talk about the following:

 Types of Chanting
 Nyasam
 Definition of Rudram
 What is covered in Rudram?
 Reason for 11 anuvaka of Rudram
 Mrithyunjaya Mahamantram
 Representation of 11 th Anuvaka of Chamakam
 Reason for reciting 3rd Anuvaka of Chamakam

Types of Chanting
Rudram is also known as Namakam as it represents the glorification of Siva.
Chamakam basically is asking Rudra for granting phalams for having recited the
Rudram. Chamay is the main phrase used in Chamakam.
Regular worship: Recite rudram followed by chamakam
Rudra Ekadasani: Recitation of 11 Rudram and one chamakam. One anuvaka
of chamakam followed by one rudram represents a set. 11 such sets are recited
(2nd Anuvaka of Chamakam followed by another Rudram until all anuvakas of
chamakam are completed).
Laghu Rudram: Recitation of 11 Rudra Ekadasani (121 Rudrams and 11
Chamakams)
Maha Rudram: Recitation of 11 Laghu Rudrams (1331 Rudrams and 121
Chamakams)
Adhi Rudram: Recitation of 11 Maharudrams (14641 Rudrams and 1331
Chamakams).

Nyasam:
It is the normal practice to recite Nyasa mantra for invocation of the deity in our
body. There are two forms of Nyasa. The short form is Laghu Nyasam and the
long form is Mahanyasam. In our Pradosha pooja, we recite Laghu Nyasam. In
our 3rd Sunday Rudra Ekadasani, we recite Mahanyasam.

Definition Of Rudram
Several meanings are available for Rudram. The most important are Rudh
Dukham( One who drives off all sorrows and causes of sorrow) and
Dukha Nivavartvam (one gives ananda and mangalam upon removal of sorrow).
Rudra represents the fierce form and peaceful form is that of Siva.
All of us are familiar that Rudra represents anger and infact the Rudram starts
with salutations to his anger (Namaste rudramanvaya…)

What is Covered in Rudram?

Three aspects are brought in Rudram.

 Sarvesvaratvam: Siva is portrayed as iswara of all gods (intelligent cause
or Nimitta Karanatvam)
 Sarvatmakatvam or Sarva Sariratvam: Lord alone is appearing in the form
of the world.
 Sarva Antaryamitvam: Exhibiting the inner essence of Nirguna Brahman

All the three aspects are indicated in 2 nd to 9th anuvakas.

Reasons for 11 Anuvakas in Rudram

Our scripture mentions that there are 33 devatas. 8 vasus, 11 Rudras, 12 Suryas
(Adityas), one Indra and one prajapati. In Bhagavad Gita Vasus, Rudras,and
Suryas(Adhityas) are mentioned in the 10 th Chapter,Verses 21 and 23. In
Amavasya (New moon) tarpanam, our departed parents, grandparents and great
great grand parents are referred to as Vasus, Rudras and Adhityas.
Eleven anuvakas represent eleven Rudras .
Vasus are Agni, Prithvi, Vayu, Antariksha (atmosphere), Adhitya, Dyaus ( sky),
Chandramas and Nakshtrani..
The eleven attributes are mentioned at end of the 1 st anuvaka(from Visveswaraya
to Mahadevaya).
Suryas are Mitra, Ravi, Surya, Bhanava, Gagha, Bhushna, Hiranyagarbha,
Marichi, Adhitya, Savitru, Arghya, and Bhaskara. These twelve names occurs in
Surya Namaskaram.

Mrithyunjaya Mahamantram:
This occurs as the first of sixth mantra at the end of the 11th anuvaka of Rudram.
This well known mantram asks for release from samsara (cycles of repeated births
and deaths) by giving an example of the cucumber vine (Urvarigamiva
bhandanath…) from which the ripe cucumber is made to separate. This example
indicates that getting rid of attachments to people and objects are essential for
samsara nivritti.

11th anuvaka of Chamakam

11 th anuvaka presents in an unique way various tatvams( principles) by merely

mentioning odd (1 to 33 – Eka chamay to trayastri chaghum) and even
numbers( 4,8,12 to 48 – Chathasraschamay to Astachatvarighum chamay).
Odd numbers represent the following: 1- Nature or Prakriti, 3- Three Gunas, %-
Panchabhutas, 7- 5 sensory organs, mind and intellect, 9- Nava dwara of the body,
11- Ten Pranas and sushumna, 13- devas, 15- Nadis of the body, 17- all limbs of
the body, 190- medicinal herbs, 21- important vulnerable parts of the body, 23-
Devas contolling serious diseases, 25- Number of Apsaras in heaven, 27-
Ghandarvas, 29- Vidhyut devas, 31- Worlds, 33-Devas.

Even numbers represent the following: 4- Purushartha (artha,kama,dharma and

moksha), 8- Vedas and upavedas, 12- six angas and six sastras, 16- Knowledhe to
be gotten from gods, 20- Mahabhutas, 24- Letters(24) of Gayathri, 28- Letters
(28) of Ushnik meter, 32- Letters (32) of Anustup meter, 36- Letters(36) of
Bruhathi meter, 40- Letters ( 40) of Pankthi meter, 44- Letters(44) of Rrustup
meter, and 48- Letters (48) of Jagathi meter.
Attributes represented by odd numbers are for receiving blessings from devas
known as deva santham. The even numbers denotes the well being of living
beings as manushya santham.

My subsequent talks will cover the reason for reciting the 3 rd anuvaka of
Chamakam twice in Rudram chanting and also will summarize the details of each
Rudra anuvakas.

DISCLAIMER: My talk is based on summary of information obtained from

various sources. Any error or omission is entirely mine.
 TALKS ON RUDRAM- PART 2

P. Krishnan

Reason for chanting 3rd anuvaka of Chamakam Twice

It is a tradition in Upanishad reciting to start with a shanti pata. Rudram occurs in

Krishna Yajur veda Taittriya Samhita (four parts of veda are Samhita,
Brahmana, Aryanaka and Upanishad). I will digress a little bit from my main
point about the shanti pata of Rudram and say a few words about Vedas and
shanti patas of upanishads. More than 1000 upanishads used to exist but now only
ten are considered important for the simple reason that commentaries have been
written on these by Sankara, Ramanuja and Madhva. These ten Upanishads are
Aitareya(Rig Veda), Isa and Brihadaranyaka (SuklaYajurVeda), Katha and
Taittariya(KrishnaYajur Veda), Kena and Chandogya (Sama Veda) and Mundaka,
Mandukya and Prasana (Athatva Veda).

Each Upanishad belonging to a particular veda has its own shanthi pata. The
shanthi pata of Rigveda is Vang May Manasi Prathisthita---. Yajur veda has
two subdivisions-Sukla and Krishna and each has its own shantipata. For sukla
yajur veda, it is Poornamadham poornamidham--. For KrishnaYajur veda it is
Sahana Bhavathu and for TaittriyaUpanishad has an additional shantipata
(Sanno mitra Sam Varunah…). Both Sanno Mitra and Shana Bhavutu occur
within the Taittriya text and therefore cannot be used for Rudram which occurs in
the Samhita portion
The reason for using Sanchamay Mayaschamay as the shanti pata before
reciting the first as well as reciting the fourth Rudram is simply one of arithmetic.
Remember that we recite one anuvaka of Chamakam before reciting the Rudram
and reciting 11 Rudrams are completed after the 10th anuvaka of Chamakam
(Note that we recite the 11th anuvaka of Chamakam after completing 11
Rudrams).
This method of reciting requires that we use one anuvaka of Chamakam as the
Shanti pata (similar to that used in Taittriya Upanishad where it occurs within the
text). The choice of that anuvaka is the 3rd anuvaka of Chamakam (Sanchamay,
Mayaschamay) because this anuvaka among all others represent that all our well
being are with Rudra. This anuvaka mentions that pleasures in this world and
other worlds, desire, security, great fame, courage etc are because of Rudra.
Now I will discuss some interesting aspects of each anuvaka of Rudram. I will
cover first to fifth anuvakas in this talk. I will highlight what is covered in each
anuvakas of Rudram to highlight the three aspects of Rudram that I mentioned in
my opening talk.
Generally, most slokams have a palasruthi at the end (for Rudram, it is
Chamakam) and it basically states the benefit that will come to the person reciting
the sloka. There are two types of devotees- Sakama and Niskama Bhaktas. The
desire of the first type is to obtain personal benefits from Iswara for his family
and himself. The second type prays to Iswara not for obtaining any personal
benefits but asks for benefits for mankind (Loka Samastha Sukino Bhavanthu).
Therefore, I am including the efficacy of Rudram chanting for curing diseases as
indicated by some commentrators for sakama bhaktas.

First Anuvaka

It is necessary to imagine that a devotee sees anger in Rudra and also sees bows
and arrows in his hand and start fearing what will happen to him. Thus he starts
with saluting his anger (Manvaya) and the bows (thanvane). After this, the
devotee is requesting Rudra to relinquish his fierce exterior and not to use his
weapons. Some of the interesting thing mentioned in this anuvaka are: Untie the
strings connecting the ends of his bow and put away arms in his hand
(Pramuncha dhanvanastra---- Isatvah parato bhagavo rapa), to break the
sharp ends of arrows and slacken the bow string (Avastatya----sumanbhava),
Bow string be loosened, quiver become empty and arrows loose the power to hurt
( Vijyanthanu-----Abhurasya nishangati).
Having asked to take care of the bow, quiver and arrows for his sake then the
devotee is asking Rudra that his quiver be kept ready for use against his enemies
(Atho ya ishudhistavare asmin nidhehitam).

This anuvaka is chanted as a shield (kavacha) for virulent fever, to cure diseases
and fetal disorders.

Second Anuvaka

Sarvesvaratvam aspect of Rudram is mentioned in this anuvaka. Rudra is part of

nature in all its glories and Lord good things by pervading the earth as green
foliage (Vrikshanam) and medicinal herbs (Aushadhinam) and requests Rudra
to loosen the bonds of samsara(bhavasya hetayay jagatam pataye).
Second anuvaka chanting has also been mentioned for the cure of diseases.

Third Anuvaka

This anuvaka describes that Rudra is present as thieves (thaskaranam). Varities

of thieves are mentioned in this anuvaka: those who cheat occasionally
(stayunam), those who move guardedly with intention to steal (aranyanam),
those who protect themselves in armor (mushnatham), and those who kill and
seize others possession (prakrunthanam).
The glorification of Rudra continues and identifies his presence in the form of
those who are asleep and those who are awake (svabhadbyo Jagrad bhyascha)
and present in the form of horses and those who command them (ashvebyo
asvapati).

This anuvaka is chanted for the cure of tuberculosis, diabetes and leprosy.

Fourth Anuvaka

Sarvatmakatvam is mentioned in this anuvaka. Rudra is described as the creator

and worker of all kinds. He is the cause of both significant and minor. Rudra is
described as Ganas and their lords (ganebhyo ganapati bhyascha), present as
great ones and small ones (mahatbhyah kshulakebhya), in the form of
carpenters and fashioners of chariots (kulalebhya karmarebhya) and as makers
of arrows and bows (ishukrithabhyo thanvakrudhabyascha).

Fifth Anuvaka
Rudra’s existence in running waters is praised and his five
activities are described (creation of the universe, preservation of it,
destruction at the time of Pralaya, bondage in ignorance and the release of
moksha). Salutations to Siva as the source of all things and destroyer of all ills
(bhavaya cha rudraya cha), saluations to Siva who has 1000 eyes and hundred
bows (shasraksahayayacha satadhanvanecha) as present in fast moving
streams and in cascades (shgriyayacha shibyayacha), and present in floods and
in the island (srotasyayacha dvipyayacha).

I will continue with the remaining anuvakas of Rudram in my third and final talk.

DISCLAIMER: My talk is based on summary of information obtained from

various sources. Any error or omission is entirely mine.
 TALKS ON RUDRAM- PART 3

P. Krishnan

This will be the third and final talk on Rudram. I will highlight the significance of
Rudram from the sixth anuvaka.

Sixth Anuvaka

Many aspects of Rudra are presented in this anuvaka. Examples are:

 Salutations to Him who is senior and who is junior (Jyestayacha,

Kanishtayacha)
 Salutations to Him who was born before all and who will be born after
(Poorvajayacha, Parajayacha)
 Who is praised by vedic mantras and Upanishads (Slokyayacha, Vasanyayacha)
 Who is in the form of trees in the forest and creepers in the shaded area
(Vanyayacha, Kakshyayacha)

Seventh Anuvaka

Sarvaantaryami is brought out in this anuvaka and also in anuvakas eighth and ninth.
Examples are:

 Present in drums (Dhundhubyayacha)

 Present in narrow paths (Sruthyayacha) and broad highways (Pathyayacha)
 Present in marshy and muddy places and in lakes (Sudhyayacha, Sarasyayacha)
 Present in flowing waters and in still waters of mountain lakes (Nadhyayacha,
Vaishantayacha)
 Present in the clouds and in the lightning (Meghyayacha, Vidhyutyayacha)

Eighth Anuvaka

This anuvaka is considered very important because Panchakshari mantra Namasivaya

(Na Ma Si Va Ya) occurs in this anuvaka. Atleast this anuvaka should be chanted by
those who do not have time to chant the Rudram fully.
Rudra is described as present in:
 Holy places and on banks of rivers (Thirthyayacha, Kulyayacha)
 As tender grass and as foam on waters (Shaspyayacha, Penyayacha)
 As in sands and flowing water (Sighatyayacha, Pravahyayacha)
Ninth Anuvaka

This anuvaka describes the unfancied and hard to live places where Rudra is present as:
 In green leaves and dried leaves (Parnayacha, Parnasatyayacha)
 In deep waters and in dew drops (Hradhyayacha, Niveshpyayacha)
 In dry things and green things (Shuskyayacha, Harityayacha)

Tenth Anuvaka

It should be noted that this anuvaka does not end in Nama after every description. Rudra
is prayed for:
 Not afflicting the elders in our midst, tender babies, procreating youth, the child in
the womb, neither the father nor the mother etc (Manao mahanto mutamano---
priya ma nastanuvo rudra ririsha)

 Rudra is asked not to show his furious fear form by getting angry at our
transgressions that hurts our children, our sons in particular, our servants
(veeranmano) but also our cattle (ghoshu) and horses (asveshu) and our warriors
(Manastoke tanaye- Mano ashveshu ririsha---)

 Many weapons you have be turned away from their hurtful faces from us
(Tasamishano bhagavah parachina mukha krudhi)

 Let your many weapons not destroy us but destroy our enemies (Yaste
shasraghum hetayan yamas manniva pantutah)

This anuvaka is chanted for cure of diseases and for other benefits.

Eleventh Anuvaka

In this anuvaka Rudra’s army called Ganas are praised and wherever they exist are
beseeched to protect ( Shasrani Sahasrashoso ye Rudra ---yojhane Vadhanvani
Tanmasi) After this the devotee offers his salutation to Ganas by bowing to them in the
east, the west, the north and upwards ( Dasaprachir Dasadakshina Dasapradheeshir
Daso Dhishir).
The last line of this anuvaka says that whom we hate and he who hates us, we consign
them into your yawning mouths (Dvish moyascha nodh veshti thamvo
jambhedadhami).This line actually refers to internal enemies all of us have in various
proportions (kama, krodha, lobha, moha, mada and matsaryam) and not to external
enemies.
After the eleventh anuvaka, six mantras follow. The first is Mrityunjaya Mahamantaran
which I addressed in my first talk.
Second Mantra: Yo Rudro Agnau----- Rudraya namo asthu. Salutations to Rudra
who is present in fire, who is in water, in plants and trees and in everything in this world.
Third Mantra: Tamushtihi--- Namobhir deva masurandhuvasya. Rudra has the best
arrows, best bow, who is in medicines that cure all diseases and who destroys asuras.

Fourth Mantra: Ayam Me Haste---- Sivabhi marshana. My head is god, higher than
god to me, this is the medicines for all sickness to me and for this I touch Siva and
worship him.

Fifth Mantra: Ye they Sahasra----- Mrithyuve svaha. God who destroys the world
and I pray to Him to keep away from me the 1000’s of nooses which is used by you to
kill all beings, we shall loosen them by our worship. I offer this sacred food offering in
sacrifice to Rudra the destroyer.

Sixth Mantra: Om Namo Bhagavate------ Rudro Ma Vichantaka. I offer salutations

to the omnipresent Rudra for seeking protection from death. I pray to Rudra who destroys
everything to be within me and due to that be satisfied with the food that I take as your
offering.
The last line Namo Rudraya Vishnave mrithyur may pahi is very interesting as it
mentions both Rudra and Vishnu to protect the devotee from death. Mention of Rudra
and Vishnu are to point out that only as a personal God there is difference in form and
name but there is no difference when viewed as Visvarupa. A similar thought is brought
out in Vishnu Sahasranam where it is mentioned as Sarva Sarva Shiva Sthanu--.

There is a statement in Kaivalya Upanishad (Verse 24) that even sanyasi should recite
Rudram (Athyasrami Sarvada Sakrutva Japeth). It is also stated in the same
Upanishad (Verse 25) that knowing Brahman one attains nondual status or moksha
(Samsararnavam nashanam----Kaivalyam ) This is the same concept as mentioned in
Mrithyunjaya Mahamantaram .

DISCLAIMER: My talk is based on summary of information obtained from various

sources. Any error or omission is entirely mine.