Lord Shiva in: The Vedas Many so-called western "scholars" say that in the vedas rudra is a "minor

storm god". Here are a few quotes to show that lord shiva is conceived of as the Supreme being in the vedas itself. The name Rudra which is given to ord Shiva in the vedas is Rudra!which means "he who drives away the miseries of Samsara". "lease note that this collection is by no means e#haustive.$ have not gone through the Sama and %tharva vedas yet! and there might be verses in Rig and ya&ur vedas that escaped my notice. R' (.)*.( +hat could we say to Rudra! the wise! the most liberal! the most powerful! that is most welcome to his heart. R' (.)*., That %diti may grant the grace of Rudra to our fol-! our -ine! .ur cattle and our progeny/ R' (.)*.) To Rudra ord of sacrifice! of hymns and balmy medicines! +e pray for &oy and health and strength. R' (.)*.0 He shines in splendour li-e the Sun! refulgent as bright gold is he! The good! the best among the 1ods. R' (.)*.2 Soma3 head! central point! love these/ Soma3 -now these as serving thee! 4hildren of thee $mmortal! at the highest place of holy law. R' (.(().(. To the strong Rudra bring we these our songs of praise! to him the ord of Heroes with the braided hair! That it be well with all our cattle and our men! that in this village all he healthy and well5fed. R' (.)*.* 6y worship of the 1ods may we! . 6ounteous .ne! . Rudra! gain thy grace! Ruler of valiant men. 4ome to our families! bringing them bliss7 may we! whose heroes are unin&ured! bring thee sacred gifts! R' (.)*.) Hither we call for aid the wise! the wanderer! impetuous Rudra! perfecter of sacrifice. May he repel from us the anger of the 1ods7 verily we desire his favourable grace. R' (.)*.0 Him with the braided hair we call with reverence down! the wild5boar of the s-y! the red! the da88ling shape. May he! his hand filled full of sovran medicines! grant us protection! shelter! and a home secure. R' (.)*.9 1rant us! $mmortal .ne! the food which mortals eat7 be gracious unto me! my seed! my progeny. R' (.(().9 This praise! the sweetest of the sweet! and cause of increase :to the reciter;! is addressed to Rudra!the father of the Maruts/ immortal Rudra !grant us food sufficient for mortals! and bestow happiness on me! my son! and my grandson.

R' (.(,2.* Thou! Mighty! pourest forth the hide that holds the rain! thou -eepest far away! Hero! the wic-ed man! thou shuttest out the wic-ed man.$ndra! to thee $ sing! to <yaus! to Rudra glorious in himself! To Mitra! 'aruna $ sing a far-famed hymn to the -ind 1od a far-famed hymn. R' ,.**.* =ou! Rudra! are the chief of beings in glory/ you! wielder of the thunderbolt! are the mightiest of the mighty/do you waft us in safety over :the ocean; of sin/ repel all the assaults of iniquity. R' ,.**.) et us not anger thee with :imperfect; adorations! Rudra! unworthy praise! Strong 1od3 nor address =ou equally with others. R' ,.**.9 May the showerer of benefits! the lord of the Maruts! gratify me his suppliant with invogorating food/may $! free from sin! so propitiate Rudra! that $ may attain to his felicity! as a man! distressed by heat! :finds relief;in the shade. R' ,.**.> +here! Rudra! is your &oy-dispending hand! which is the healer and delighter :of all;/ showerer :of benefits;! who are the dispeller of sins of the gods! quic-ly have compassion upon me. ?The dispeller of the sinsof the gods7apabharta@ rapaso daivyasya A deva-r.tasya pa@pasya apaharta@! the ta-er-away of sin committedby a divinity; R' ,.**.B $ address infinite and earnest praise to the showerer :of benefits;! the cherisher :of all;! the white-comple#ioned/ adore the consumer :of sin;! glorify the illustrious name of Rudra. R' ,.**.(C +orthy :of reverence;! you bear arrows and a bow/ worthy :of praise;! you wear an adorable and omniform nec-lace/ there is no one more powerful than you. R' ,.**.2 +ith firm limbs! multiform! the strong! the tawny adorns himself with bright gold decorations7 The strength of 1odhead neDer departs from Rudra! the supreme ruler and lord of this world. ,.**.(0 4herisher of the world! showerer :of benefits;! omniscient and divine :Rudra;! hearer of our invocation! so consider us on this occasion! that you may not be irate! nor slay us/ but that! blessed with e#cellent descendants! we may worthily glorify you at this sacrifice. R' ).*.(! =' (.*.()., Rudra! -ing :ruler; of the sacrifice! True offerer! priest of both worlds. R' (.(().) Hither we call for aid the wise! the wanderer! impetuous Rudra! fulfiller of sacrifice R' 0.)(.(( How can we offer :fit praise; to the mighty posterity of Rudra! or to the all-nowing 6haga! for :the sa-e of obtaining; riches/ may the waters! may the plants! protect us! and the heaven! the woods! and the mountains! whose tresses are trees. R' 0.9C. 0 They are brothers! of whom no one is the elder! no one the younger! but

who grew up together for their mutual prosperity/ may their father! Rudra! ever youthful! the doer of good deeds! and "rsni! :their mother;!easy to be mil-ed! grant favourable days for :the sa-e of; the Maruts. R' 9.)2.(C Rudra by day! Rudra at night we honour with these our songs! the EniverseDs Father. Him great and lofty! blissful! un-decaying let us call specially as the Sage impels us. R' 9.>).* "rovide! . Soma-Rudra! for our bodies all needful medicines to heal and cure us. Set free and draw away the sin committed which we have still inherent in our persons. R' >.)9.(. To Rudra bring these songs! whose bow is firm and strong! the selfdependent 1od with swiftly-flying shafts! The +ise! the 4onqueror whom none may overcome! armed with sharp-pointed weapons7 may he hear our call. R' >.)9.,. For! being the lord! he loo-s after what is born on earth/ being the universal ruler! he loo-s after what is born in heaven. "rotecting us! come to our protecting doors! be without illness among our people! . Rudra3 R' ,.**.(,. . Rudra! a boy indeed ma-es obeisance to his father who comes to greet him7 $ praise the lord of brave men! the giver of many gifts! and thou! when thou hast been praised! wilt give us thy medicines. R' (.(().2. i-e a shepherd! $ have driven these praises near to thee/ . father of the Maruts! grant us thy favour3 For thy goodwill is auspicious! and most gracious! hence we desire thy protection alone. R' >.02.(, +e +orship Tryamba-a:shiva;! +ho spreads Fragrance and $ncreases nourishment! May He $6GR%TG :mo-sha; us! li-e the cucumber from its stem! from Mortal life! and give us $mmortality. R' (C. B*.* 4ome to us Manyu! who are the strongest of the strong/ with Tapas as your ally overthrow ourenemies/ do you who are the slayer of enemies! the slayer of adversaries! the slayer of foes! bring to us all riches. R' (C.B*.) <o you! Manyu! who are possessed of over-powering strength! selfe#istent! irate! the overcomer ofenemies! the beholder of all! enduring! vigorous! grant us strength in battles. =a&ur 'eda Huotes are from Taittriya Samahita =' (. B. 9. a For each he offers on one potsherd! and one over. b %s many as we are of the house! to them have $ made prosperity. c Thou art the protection of cattle! the protection of the sacrifice/ give me protection. d Rudra alone yieldeth to no second. e The mole is thy beast! . Rudra/ re&oice in it. f This is thy portion! . Rudra! with thy sister %mbi-a/ re&oice in it.

g :1ive; medicine for o#! for horse! for man! %nd medicine for us! medicine. That it be rich in healing! 1ood ?(I for ram and sheep. h +e have appeased! . lady! Rudra! The god Tryamba-a/ That he may ma-e us prosperous! That he may increase our wealth! That he may ma-e us rich in cattle! That he may embolden us.

To Tryamba-a we ma-e offering! The fragrant! increaser of prosperity/ i-e a cucumber from its stem! From death may $ be loosened to immortality. - This is thy portion! . Rudra/ re&oice in it/ with it for food! do thou go away the Mu&avants. l +ith unstrung bow! thy club in thy hand! clad in s-ins. =' ). 0. ( onwards-Sri rudram m namaste rudra manyava utota iave nama, namaste astu dhanvane bhubhymuta te nama .

beyond

"rostration to Thee! Rudra/ prostration to Thy wrath and Thy arrow :which destroy evil;/ prostration to Thy bow/ prostration to Thy mighty %rms. Jote7%ccording to the celebrated Sayana %charya! the Rudra chapter of the =a&ur 'eda consists of the mantras by which oblations are offered in the Sacrifice of Knowledge! wherein the manifold universe is visualised as the e#tensive manifestation of the Supreme 6eing. y ta iu ivatam iva babhva te dhanu, iv aravy y tava tay no rudra maya. This! Thy arrow that has become e#ceedingly peaceful :to the devout;/ Thy bow become a source of auspiciousness! and Thy quiver of blessedness/ with these! . 'aliant .ne :Rudra;! ma-e us happy. Jote7+hile the first mantra invo-es the Terrible "ower for destruction of evil! the second envisages the fulfilment of the arms on the establishment of peace! and the now benignant phase of what was once formidable. y te rudra iv tanraghor'ppakin , tay nastanuv antamay giriatbhi!ka hi. Rudra3 That blessed and benign form of Thine! which obliterates the trace of all sinswith that most hallowed and calm phase of Thy being! reveal Thyself to us! . Radiator of "eace from the Mount of Kailasa3

Jote7Rudra-Siva is said to have two forms! the terrific and the beatific! which are manifested at different times. ymiu giriata haste bibharyastave, iv giritra t kuru m higs purua "agat. . 6enefactor from the Mount of Kailasa3 That arrow which Thou wieldest for aiming at enemies! ma-e that benign :in respect of us;. Harm not human beings or others in creation! . "rotector on the sacred Mount3 ivena va!as tv giri!!hvadmasi, yath na sarvami""agadayakmagsuman asat. Resident of the Mountains3 +e pray to Thee with auspicious eulogies for the sa-e of attaining Thee. <o so deign that this whole world of ours is rid of all ailment and affliction! and blooms with a &oyous mind. adhyavo!adadhivakt prathamo daivyo bhiak, ah g!a sarv"abhayantsarv!a ytudhnya . May that <ivine "hysician! First among gods! e#alt me in His all-redeeming Transcendent 6eing! having cut off all evil! whether in the form of poisonous creatures and wild beasts! or the demoniacal natures in creation. asau yastmro arua uta babhru sumaga#a, ye !emgrudr abhito diku rit sahasrao'vaighea mahe. This :Rudra in the form of the Sun;! ruddy! pin-! brownish and yellow and of variegated hue :in different stages of rising from the hori8on;! most auspicious :being dispeller of dar-ness;! manifested in the bright rays enveloping :the earth; from all directions! ranging in tens and thousands we mitigate the penetrating ferocity of these with our prostrations. asau yovasarpati n #agr vo vi#ohita utaina gop adannadannudahrya utaina vivbhtni sa do mayti na. This 6lue-nec-ed :due to drin-ing poison;! Red-comple#ioned .ne! who traverses through the s-y :in the form of the Sun;Him do see :with their eyes; the unlettered cowherds as well as the maids carrying water! Him do also see all beings :both high and low;. May He :Rudra; ma-e us happy. Jote7The import of this mantra is that while the ord as seated in such regions as Mount Kailasa is accessible only to those who have spiritual realisation! as the Sun He is visible to everyone. $n His great compassion He ma-es Himself felt even by our outer senses.

namo astu n #agr vya sahasrkya m hue, atho ye asya satvno'ha tebhyo'karannama. Salutation be to Jilagriva :with blue nec-;! who has a thousand eyes :as $ndra;! and who pours down :as rain or par&anya;/ salutation be from me to others! too! who attend upon Him :as His servants;. pramu!a dhanvanastva$mubhayo$rrtniyor"ym, y!ate hasta iava par t bhagavo va. ord3 Enfurl the string at both the ends of Thy bow. Those arrows that are in Thy hand! set them aside :now! after the enemy has been destroyed;. Jote7The term ord is the equivalent of the Sans-rit original 6hagavan! which means one who is possessed of all wealth :%isvarya;! valour :'irya;! fame :=asas;! prosperity :Shri;! wisdom :Lnana;! nonattachment to things :'airagya; an epithet of the %lmighty. avatatya dhanustvagsahasrka ateudhe, ni rya a#yn mukh ivo na suman bhava. . Thousand-eyed <ivinity3 Thou that hast hundreds of quivers :in war;3 Setting down Thy bow! and dismantling the ends of Thy piercing arrows :after Thy purpose has been fulfilled;! become Thou auspiciousness unto us! with a charming mood of blessing. vi"ya dhanu kapardino via#yo bavguta, aneannasyeava bhurasya niagathi. May the bow of Kapardin :Siva; be freed from its string/ and may His quiver be without the piercing ends of the arrows held above. May his arrows become incapable of piercing through! and may His bow become merely a support for the arrows :and not to shoot them;. Jote7This mantra and the others which pray for the putting down of the weapons of Rudra-Siva are invocations of His peaceful aspect! which manifests itself when He is not engaged in the wor- of destruction with His fierce arms. y te hetirm huama haste babhva te dhanu, tay'smnvivatastva$mayakmay paribbhu"a. . %bundant Source of all fulfilments3 "rotect us Thou! from all sides! with the weapons :li-e the sword; and the bow in Thy hands! that have ceased from purposes of destruction. namaste astvyudhyntatya dhave, ubhbhymuta te namo bhubhy tava dhanvane. Salutation be to Thy weapon arrow that has not been e#tended on the bow! but is

capable of stri-ing the enemy3 Salutation to Thy bow. %nd salutation to Thy two arms. pari te dhanvano hetirasmnvru aktu vivata, atho ya iudhistavre asmannidhehi tam. ord3 May the pointed arrows of thy bow e#clude us in every way :from their destructive operations;. %nd that quiver of Thine! may Thou -eep it far away from us :and protect us;. Jote7%ccording to another interpretation! the second line can be rendered thus7 %nd that quiver of Thine! may Thou direct it to our enemies.

m namaste astu bhagavan vivevarya mahdevya tryabakya tripurntakya trika#gni$k#ya k#gnirudrya n #akahya mrutyu"ayya sarvevarya ankaraya sadivya r manmahdevya nama. "rostration be to Thee! . ord! Ruler of the universe! 1reat 1od Three-Gyed .ne! <estroyer of the Tripuras! <eath to the destructive Fire of the three worlds at the end of Time! Terror to even to the terrible Fire of Time! 6lue-nec-ed .ne! .vercomer of mortality! .verlord over everyone! 6estower of 6lessedness! Gver-%uspicious! the 6lessed 1reat 1od to Thee! prostration. namo hirayabhave sennye di !a pataye namo namo vkebhyo harikeebhya pan pataye namo nama saspi"arya tvi mate path n pataye nama. "rostration to the 1olden-armed .ne! the Supreme 4ommander of all forces! the ord of all quarters. "rostration to the 'ital Gssence and Source of the green-leafed trees! the Master of all created beings. "rostration to the Self-effulgent .ne! the ord of the different routes :which souls ta-e on departure from this world;. Jote7$n the first section! the Rudra-%dhyaya delineated the "ower of Rudra-Siva in His form as the +ielder of the bow and arrows. $n the subsequent sections! His glories as revealed in all creation! as manifest in every quarter and cranny! are described. These hymns abound in a varied adoration of the Supreme 6eing in all things! and every word of prostration is repeated twice! as prostration on both

sides! and prostration in the beginning and in the end :which is avoided in the translation;. namo babh#uya vivydhine'nnn pataye namo namo harikeyopav tine pun pataye namo namo bhavasya hetyai "agat pataye namo. "rostration to the Rider of the bull! the 4hastiser of the opposing force! the ord of food or Ruler over matter. "rostration to the .ne with blue hair on the head :not turned gray;! the +earer of the sacred thread :indicating auspiciousness;! the Master of those who are full with the qualities of perfection. "rostration to the Severer of samsara! the Sovereign over all creation. namo rudrytatvine ketr pataye namo nama styhantyya vann pataye namo nama rohitya sthapataye vk pataye nama. "rostration to Rudra! who protects with His outstretched bow! the Ruler of all fields :temples! bodies and all creation;. "rostration to the 4harioteer :<irector of all things;! the $nvincible .ne! the ord of all forests :vegetation life;. "rostration to the crimson-hued .ne! who! e#isting :even; in trees! is the Supreme "rotector of all. namo mantrie vi"ya kak pataye namo namo bhuvataye vrivasktyauadh n pataye namo nama u!!airghoykrandayate patt n pataye namo nama ktsnav tya dhvate satvan pataye nama. "rostration to the .ne who manifests Himself as the minister in a royal court! as the merchant in business! and as the ruler over all the plant -ingdom/ prostration to the 4reator of the world! the Master of all wealth! the ord over medicines/ prostration to Him who thunders in battle and ma-es the enemy shrie- in fear! and is the 4ommander of all forces/ prostration to the %ll-enveloping .ne! the Fast in action! the Refuge of the self-surrendering devotees. nama sahamnya nivydhina vydhin n pataye namo nama kakubhya niagie stenn pataye nama. "rostration to the valiant 4onfronter of foes/ the terrific Eprooter of the opposing forces! the "rotector of the powers :of dharma; pressing from all sides/ prostration to the ord seated on the hump of the bull! armed with the sword! the 4hief of :even; thieves :or stealer of everyone s heart;.

Jote7The appellation 4hief of thieves is to indicate the supreme immanence and the non-e#clusiveness of the <ivine 6eing.

namo niagia iudhimate tas-arMM pataye namo namo vacate parivacate stMyNnM pataye namo namo nicerave paricarMyMrayMnM pataye namo. "rostration to the 4hief of robbers! to Him who is armed with quiver and arrows/ prostration to the deceiving! the tric-y and elusive ord of marauders/ prostration to the ever-cunning eader of the thieves lur-ing at home and those wandering in the streets and the forests. Jote7The ord is adored as the 4hief of thieves! etc.! in two senses. Firstly! He is the indwelling presence of even the thieves! and their lives are impossible without His e#istence in them as their essence. Secondly! He is also the &iva! which is the thief! apart from His being $svara ranging beyond the realm of the former. %lso! the ord it is that sports as the high and low! the good and the bad! the virtuous and the debased! when loo-ed at from the standpoint of the universe ta-en as a whole! a view which is hard for the &iva sun- in personalistic cognitions and perceptions but the right vision of those who are absorbed in Reality. Gthical concepts stand transfigured in the %bsolute. These mantras of the 'eda are to help the see-er in recognising 1od through the medium of all creation. nama s-Mvibhyo &ighMgsadbhyo muatM pataye namo namoDsimadbhyo na-ta caradbhya pra-ntMnM pataye namo nama u Oie giricarMya -ulucMnM pataye nama. "rostration to the 4hief of the self-protecting animals and of the retaliating thieves ever ready to stri-e people to death/ prostration to the 4hief of dacoits! armed with swords and prowling in the night for booty/ prostration to the roving 4hief with helmet and turban! wandering through the mountains! who steals away people s belongings in houses and fields. nama iumadbhyo dhanvMvibhyaPca vo namo nama MtanvMnebhya pratidadhMnebhyaPca vo namo nama Myacchadbhyo vis&adbhyaPca vo namo namoDsyadbhyo viddhyadbhya Pca vo namo nama . "rostration to Him who is in the forms of those that move about holding bows and using arrows/ prostration to Him who is in those that string their bows and discharge the arrows/ prostration to Him who is in those that stretch the bows and send arrows again/ prostration to Him who is in

those that shoot the arrows and ma-e them hit the targets. Jote7 The great commentator Sayana ma-es a suggestive hint that the forms are all Rudras! which implies the startling truth that the contents of the world are all 1od Himself not that He is merely present in them. nama MsOnebhyaPaPMyMnebhyaPca vo namo nama svapadbhyo &MgradbhyaPca vo namo namasti hadbhyo dhMvadbhyaPca vo namo nama sabhMbhya sabhMpatibhyaPca vo namo namo a PvebhyoDPvapatibhyaPca vo nama. "rostration to Thee who art the sitting and the reclining/ prostration to Thee who art the sleeping and the wa-ing/ prostration to Thee who art the standing :static; and the running :dynamic;/ prostration to Thee who art the assemblies and the assembly chiefs/ prostration to Thee who art the horses and the horse riders. nama MvyadhinObhyo vividhyantObhyaPca vo namo nama uga MbhyastghatObhyaPca vo namo namo g tsebhyo gtsapatibhyaPca vo namo namo vr Mtebhyo vrMtapatibhyaPca vo namo nama. "rostration to Thee who art :in the form of; the Sa-tis competent to stri-e all round in various ways/ prostration to Thee who art the gentle higher Sa-tis as well as the violent lower Sa-tis/ prostration to Thee who art those that run after sense-pleasures as also their leaders/ prostration to Thee who art the hosts of :living and non-living; beings as well as their chiefs. Jote7 The word Sa-ti does not occur in the original! but is used in the translation to bring out the significance of the feminine gender of the words in the mantra! which indicate the various Sa-tis or "owers of the ord. Sayana states that the gentle ones are the seven Matri-as! etc! while the violent ones are <urga! etc. namo gaebhyo gaapatibhyaPca vo namo namo vir Npebhyo viPvarNpebhyaPca vo namo namo mahadbhya -ulla-ebhyaPca vo namo namo rathibhyoDrathebhya Pca vo namo namo rathebhyo rathapatibhya Pca vo nama. "rostration to Thee who art :in the form of; the hosts of celestial attendants and their chiefs/ prostration to Thee who art the formless and the universal-formed/ prostration to Thee who art the great as well as the small/ prostration to Thee who art those that ride in chariots and those that do not/ prostration to Thee who art the chariots as well as the chariot owners. nama senMbhya senanibhyaPca vo namo

nama -attbhya sagrahOtbhyaPca vo namo namasta-abhyo ratha-MrebhyaPca vo namo nama -ulMlebhya -amMrebhyaPca vo namo nama pu&iebhyo niMdebhyaPca vo nama. "rostration to Thee who art :in the form of; armies and army chiefs/ prostration to Thee who art the trained charioteers and apprentices in chariot driving/ prostration to Thee who art the carpenters and the chariot ma-ers/ prostration to Thee who art the potters and blac-smiths/ prostration to Thee who art the fowlers and the fishermen. nama iu-dbhyo dhanva-dbhyaPca vo namo namo mrugayubhya PvanibhyaPca vo namo nama Pvabhya PvapatibhyaPca vo nama. "rostration to Thee who art :in the form of; the artisans who ma-e arrows and bows/ prostration to Thee who art the hunters and the huntsmen/ prostration to Thee who art the hounds and the -eepers of hounds. namo bhavMya ca rudrMya ca nama ParvMya ca pa Pupataye ca namo nOlagrOvMya ca Piti-ahMya ca nama -apardine ca vyupta-ePMya ca nama sahasr M-Mya ca Patadhanvane ca. "rostration to the 4reator and <estroyer of the Eniverse/ prostration to the Remover of sins and the "rotector of all beings/ prostration to the blue-nec-ed .ne and the fair-nec-ed .ne/ prostration to the matted-loc-ed .ne and the clean-shaven .ne/ prostration to the thousand-eyed .ne and Him who wields multiple bows. Jote7$n the form of an austere mendicant! Siva is matted-loc-ed/ as a sannyasin! He is cleanshaven/ as $ndra! He is thousand-eyed/ in His multiformed manifestation! He holds numberless bows! says Sayana. namo giriPMya ca PipiviMya ca namo mOhuamMya ce umate ca namo hrasvMya ca vMmanMya ca namo b hate ca varOyase ca namo vddhMya ca savddhvane ca. "rostration to the Resident of the mountains :as Siva; and the $mmanent .ne in all beings :as 'ishnu;/ prostration to the .ne who wields arrows and rains heavily through the clouds/ prostration to the .ne who is dwarfed in si8e and small in limbs/ prostration to the .ne who is huge in si8e and multi-formed in limbs/ prostration to the %ncient .ne who is glorified through eternity. namo agriyMya ca prathamMya ca nama MPave cM&irMya ca nama POghriyMya ca PObhyMya ca nama NrmyMya c MvasvanyMya ca nama srotasyMya ca dvOpyMya ca. "rostration to the "rimeval .ne and the 4hief of beings/ prostration to the .mnipresent .ne and the

agile among things/ prostration to the .ne in the quic- and the flowing/ prostration to the .ne in the roaring waves and the still water/ prostration to the .ne in the swift rivers and the islands. namo &yehMya ca -anihMya ca nama pNrva&Mya c Mpara&Mya ca namo madhyamMya cMpagalbhMya ca namo &aghany Mya ca budhniyMya ca nama sobhy Mya ca pratisaryMya ca. "rostration to Him who is the eldest as well as the youngest/ prostration to Him who is the %ncient 6eing as well as all that emanates from $t/ prostration to Him who is the middling creation :such as the celestials! etc.; as well as the infant/ prostration to Him who is the last in creation :e.g. the animals! birds! etc.; as well as the trees and plants with their branches and foliage/ prostration to Him who is mi#ed in character :e.g. virtue and vice! representing the human beings;! as well as all that is moving. namo yMmyMya ca -emyMya ca nama urvaryMya ca -haly Mya ca nama Plo-yMya cMvasMnyMya ca namo vany Mya ca -a-PyMya ca nama PravMya ca prati PravMya ca. "rostration to Him who dispenses &ustice as =ama : ord of <eath; and bestows the beatitude of salvation to beings/ prostration to Him who reigns over the green earth rich with harvest and is in the farm yards/ prostration to Him who is in the :mantras of the; 'edas and the :meditations of the; Epanishads/ prostration to Him who is in the form of trees in forests and in creepers and plants/ prostration to Him who is in sound and its echo. nama MPueMya cMPurathMya ca nama PNrMya cMvabhindate ca namo varmie ca varNthine ca namo bilmine ca -avacine ca nama PrutMya ca PrutasenMya ca. "rostration to Him who is in armies moving fast and in chariots rattling forth/ prostration to Him who is valiant and destroys enemies/ prostration to Him who wields a shield and leads the hosts :to success;/ prostration to Him who is helmeted and armoured/ prostration to Him who is renowned :%ncient .ne; and whose forces are reputed :in all creation.; namo dundubhyMya cMhananyMya ca namo dhave ca pramPMya ca namo dNtMya ca prahitMya ca namo niagie ceudhimate ca. "rostration to Him who is immanent in the sound of the drum and in the sound of the tabour/ prostration to Him who is in those that never retreat in war and in the ablest reconnoitres/ prostration to Him who is in the spies and in military messengers/ prostration to Him who is in the

wielders of swords and in the operators of the quiver. namastO-eave cMyudhine ca nama svMyudhMya ca sudhanvane ca nama srutyMya ca pathyMya ca nama -MyMya ca nOpyMya ca. "rostration to Him who uses sharp arrows and countless weapons/ prostration to Him who wields the auspicious missile :trident; and the blessed bow :called "ina-a;/ prostration to Him who is in narrow lanes and in broad highways/ prostration to Him who is in dribbling streams and in mountain torrents of water. nama sNdyMya ca sarasyMya ca namo nMdyMya ca vaiPantMya ca nama -NpyMya cMvayMya ca namo varyMya cMvaryMya ca namo meghyMya ca vidyutyMya ca. "rostration to Him who is in marshes and la-es/ prostration to Him who is in rivers and reservoirs/ prostration to Him who is in wells and pits/ prostration to Him who is in rain and in oceans/ prostration to Him who is in the clouds and in lightning. nama OdhriyMya cMtapyMya ca namo vMtyMya ca remiyMya ca namo vMstavyMya ca vMstupMya ca. "rostration to Him who is in the autumnal clouds and in the heating sun/ prostration to Him who is in the winds and in the stormy downpour of the deluge/ prostration to Him who is in the wealth of cattle and of land. nama somMya ca rudrMya ca namastMmrMya cMruMya ca nama PagMya ca paPupataye ca nama ugrMya ca bhOmMya ca. "rostration to Him who has Ema as His consort and who causes to flee all sorrows :of samsara;/ prostration to Him who is crimson-coloured :as the rising sun; and is reddish :as the sun risen above the hori8on;/ prostration to Him who brings about the peace :and happiness; of beings and protects all creatures/ prostration to Him who is terrible :to foes; and fearful :to those who oppose Him;. namo agrevadhMya ca dNrevadhMya ca namo hantre ca hanOyase ca namo v-ebhyo hari-ePebhyo namastMrMya. "rostration to Him who destroys enemies in front and who destroys them from behind/ prostration to Him who is the <estroyer of things here and the <estroyer of everything in the end/ prostration to Him who is in the form of trees filled with green leaves/ prostration to Him who is embodied in .m :"ranava;. namaPPabhave ca mayobhave ca nama Pa-arMya ca mayas-arMya ca nama PivMya ca PivatarMya ca. "rostration to Him who is the source of bliss! spiritual as well as temporal/ prostration to Him who

dispenses all happiness! heavenly as well as earthly/ prostration to Him who is the %uspicious .ne! and is more auspicious than anything else. namastOrthyMya ca -NlyMya ca nama pMryMya cMvMryMya ca nama prataraMya cottaraMya ca nama MtMryMya cMlMdyMya ca nama PapyMya ca phenyMya ca nama si-atyMya ca pravMhyMya ca. "rostration to Him who is in the holy waters of shrines and in emblems erected on their ban-s/ prostration to Him who is on this shore :as the bestower of prosperity; and on the other shore :as the blessedness beyond mortality;/ prostration to Him who is the means to cross over sin by ritual as well as by -nowledge/ prostration to Him who is the cause of rebirths and the fact behind the e#periences of the fruits of -arma/ prostration to Him who is in the tender grass and in the fleeting foam/ prostration to Him who is in the sands and the flowing waters :of rivers;. nama iriyMya ca prapathyMya ca nama -igPilMya ca -ayaMya ca nama -apardine ca pulastaye ca namo gohyMya ca ghyMya ca namastalpyMya ca gehyMya ca nama -MyMya ca gahvarehMya ca namo hdayyMya ca nivepyMya ca. "rostration to Him who is in fertile lands and in broad highroads/ prostration to Him who is in roc-y ground and in habitable places/ prostration to Him who has matted loc-s and who reveals Himself to devotees/ prostration to Him who is in cowsheds and in homes of people/ prostration to Him who is in bedsteads and in palaces/ prostration to Him who is in thorny &ungles and in mountain caves/ prostration to Him who is in whirlpools and in dewdrops. nama pMgsavyMya ca ra&asyMya ca nama Pu-yMya ca harityMya ca namo lopyMya colapyMya ca nama NrvyMya ca sNrmyMya ca. "rostration to Him who is in atoms and in dust/ prostration to Him who is in what is dry and what is green/ prostration to Him who is in rugged terrain and in the green grass/ prostration to Him who is in the earth and in the gallant-waved rivers. nama paryMya ca paraPadyMya ca namoDpaguramMMya cMbhighnate ca nama M-h-hidate ca pra-h-hidate ca. "rostration to Him who is in fresh leaves and in heaps of dry leaves/ prostration to Him who is with uplifted weapons and who stri-es :the sinful;/ prostration to Him who afflicts :enemies; mildly as well as severely. namo va -iri-ebhyo devMnMghdayebhyo namo vi-Oa-ebhyo namo vicinvat-ebhyo nama Mnirhatebhyo nama MmOvat-ebhya .

"rostration to =ou all who are the hearts of the gods! bestowing on devotees wealth :material as well as spiritual;/ prostration to =ou who are undecaying/ prostration to =ou who grants the wishes of everyone/ prostration to =ou who destroys evil from all sides/ prostration to =ou who manifests =ourself abundantly. drMpe andhasaspate daridrannOlalohita! eM puruMMmeM paPNnM mM bhermMDro mo eM -i canMmamat. . +ielder of the rod of &ustice :"unisher;3 . ord of food3 . Enattached $ndependent .ne :possessing nothing;3 . 6lue and Red .ne in hue3 May there not be fear in these people and these cattle :of ours;3 May not any one of them stray away :or perish;3 May not any one of them be diseased3 yM te rudra PivM tanNh PivM viPvMha bhea&O! PivM rudrasya bhea&O tayM no ma &Ovase. Rudra3 That which is your auspicious form! auspicious as the universal panacea for all ills! auspicious as the bestower of :-nowledge and realisation of; =our Rudra form with that ma-e us live in happiness. imMgrudrMya tavase -apardine -ayadvOrMya prabharMmahe matim! yathM na Pamasaddvipade catupade viPva pua grMme Msmin anMturam. +e dedicate this mind of ours to Rudra! the powerful! with matted hair! causing the waning :and destruction; of enemies! so that in this our locality :village! land or country; happiness may prevail on human-ind and cattle! and all living beings may remain robust and free from troubles of any -ind. mM no rudrota no mayas- dhi -ayadvOrMya namasM vidhema tey! yaccha ca yoPca manurMya&e pitM tadaPyMma tava rudra praOtau. Rudra3 Render us happy :both; here :with material prosperity; and in the hereafter :with spiritual blessedness;/ with our obeisance we propitiate =ou! the <estroyer of our enemies :internal and e#ternal;/ may we attain! Rudra! with =our loving 1race! all that happiness and freedom from sorrow which our father! Manu! acquired. mM no mahMntamuta mM no arbha-a mM na u-anta-muta mM na u-itam! mM noDvadhO pitara mota mMtara priyM mM nastanuva rudrarOria. Rudra3 <estroy not our aged ones or our young ones! our infants or our babes in the womb/ -ill not our father or our mother! or our dear bodies. mM nasto-e tanaye mM na Myui mM no gou mM no aPveu rOria! vOrMnmM no rudra bhMmitoDvadhOr-havimanto namasM vidhema te. Rudra3 <o not! in =our anger! bring trouble on our children! our sons! our lifespan! our cattle! our horses/ destroy not our brave :useful; servants/ we propitiate =ou with :our;

prostrations! offering oblations :to =ou;. MrMtte goghna uta pNruaghne -ayadvOrMya sumnamasme te astu! ra-M ca no adhi ca deva brNhyathM ca na Parma yacchadvibarhM. 1od3 et Thy gentle form! meant for our good! which spells destruction on cattle and human beings in the enemys fighting forces! be near us/ protect us! e#alt us :among all things; and confer grace on usThou the glory of here and hereafter. stuhi Pruta gartasada yuvMna mganna bhOma-mupahatnumugram! mruM &aritre rudra stavMno anyante asmannivapantu senM . "raise the celebrated .ne/ the <weller in the cave :of the heart;/ ever young :new and fresh;/ terrible at the time of destruction :of enemies and of the universe in the end;! li-e a ferocious lion. . Rudra! ma-e us! praying through this mortal frame! happy. et Thy forces :armies; wipe out what is different from us :our foes;. Jote7This is a prayer for the success of oneself over one s enemies! e#ternal as well as internal. +hat is different from us is what is other than the true Self or %tman. pario rudrasya hetirva-tu pari tveasya durmatiraghMyo ! ava sthirM maghavadbhyastanuva mOhvasto-Mya tanayMya mruaya. May the destructive weapon of Rudra! as also His burning angry will risen against sinners! -eep away from us :not harm us;. . 1ranter of boons to those who surrender themselves with offerings3 Turn away =our wrath from us! who are prostrate before =ou. 6estow happiness on our children and grandchildren. mOhuama Pivatama Pivo na sumanM bhava! parame vru-Pa Myudha nidhMya -tti vasMna Mcara pinM-a bibhradMgahi. . Supreme 6estower of blessings :on devotees;3 . Supremely %uspicious .ne3 6e propitious and graceful towards us. eaving Thy destructive weapons behind on the top of a high tree! descend and appear before us wearing the tiger s-in and wielding Thy "ina-a bow :merely as Thy insignia;. vi-irida vilohita namaste astu bhagava! yMste sahasraghetayoDnyamasmannivapantu tM . . "rofuse 1ranter of boons3 . +hite-hued .ne3 "rostration be to =ou! . ord3 May =our countless weapons! all of them! destroy what is different from us. Jote7The above is a mantra to ward off anything that is contrary to self disease! poverty! ignorance! enemies and! finally! the sense of separateness in "ure 6eing. sahasrMi sahasradhM bMhuvostava hetaya ! tMsMmOPMno bhagava parMcOnM mu-hM -dhi. ord3 $n =our hands are myriad weapons of diverse types/ =ou are master over them all. 4ondescend

to turn their faces away from us. sahasrMi sahasraPo ye rudrM adhi bhNmyMm! teMgsahasrayo&aneDvadhanvMni tanmasi. +e -eep unstringed! a thousand leagues away! the bows of those myriad forms of the countless manifestations of Rudra! who range over this earth. asmin mahatyaraveDntari-e bhavM adhi! :teMgsahasrayo&aneDvadhanvMni tanmasi;. :+e -eep unstringed! a thousand leagues away! the bows of those; forms of Rudra who are spread over this vast ocean of space. Jote7The part of the mantra given within brac-ets does not actually occur here in the original! it being recited only once after nine half-verses beginning with the present one. +e shall! however! insert the same with every half-verse to ma-e the sentence complete and the sense clear. nOlagrOvMPiti-ahM ParvM adha -amMcarM! :teMgsahasrayo&aneDvadhanvMni tanmasi.; :+e -eep unstringed! a thousand leagues away! the bows of those; forms characterised by blue nec-s and also fair nec-s! the Sarvas :manifestations of Rudra; who wander in the nether regions :as their lords;. nOlagrOvMPPiti-ahM divagrudrM upaPritM! :teMgsahasrayo&aneDvadhanvMni tanmasi.; :+e -eep unstringed! a thousand leagues away! the bows of those; forms characterised by blue nec-s and also fair nec-s! the Rudras who reign over the heavenly regions :as their lords;. ye v-Peu saspi&arM nOlagrOvM vilohitM! :teMgsahasrayo&aneDvadhanvMni tanmasi.; :+e -eep unstringed! a thousand leagues away! the bows of those; forms who! with yellow hues! li-e tender grass! and with blue nec-s! also sometimes with reddish colour! reside in trees :as their lords;. ye bhNtMnMmadhipatayo viPi-hMsa -apardina! :teMgsahasrayo&aneDvadhanvMni tanmasi.; :+e -eep unstringed! a thousand leagues away! the bows of those; lords of ghostly spirits! some of whom are shaven-headed and some of whom have matted hair. ye anneu vividhyanti pMtreu pibato &anMn! :teMgsahasrayo&aneDvadhanvMni tanmasi.; :+e -eep unstringed! a thousand leagues away! the bows of those; forms of Rudra who afflict :people; through food :by way of imbalance of the humours! etc.; and :afflict; those who drin- in vessels :by sips and e#cesses! etc.; ye pathM pathira-Paya ailabdM yavyudha! :teMgsahasrayo&aneDvadhanvMni tanmasi.; :+e -eep unstringed! a thousand leagues away! the bows of those; who are the

protectors of all the paths :of the soul! both here and hereafter;! who control the supply of foodstuffs :to all beings;! who fight with and drive away enemies :who stand in our way;. ye tOrthMni pracaranti s-Mvanto niagia! :teMgsahasrayo&aneDvadhanvMni tanmasi.; :+e -eep unstringed! a thousand leagues away! the bows of those; who stal- about :in holy places to protect them; with sharp swords and fierce instruments :in their hands;. ya etMvantaPca bhNyMgsaPca diPo rudrM vitasthire! :teMgsahasrayo&aneDvadhanvMni tanmasi.; +e -eep unstringed! a thousand leagues away! the bows of all these forms of Rudra! and many more :than already mentioned;! who e#ist filling the quarters. namo rudrebhyo ye pthivyM yeDntari-Pe ye divi ye Mmanna vMto varamiavastebhyo daPa prMcOrdaPa da-iM daPa pratOcOrdaPodOcOrdaPordhvMstebhyo namaste no mayantu te ya dvimo yaPca no dvei ta vo &ambhe dadhMmi. "rostration to the Rudras :in myriad forms; who e#ist in earth atmosphere and heaven! and whose arrows :weapons; are food! wind and rain :respectively;/ prostration to these with folded hands! all the ten fingers &oined forward in submission to the east! ten fingers thus to the south! ten fingers to the west! ten fingers to the north! ten fingers upwards/ prostration to them. May they render us happy. +homsoever we hate and whoever hates us! him we! having thus resorted! consign :. Rudras3; into your wide open mouths. tryaba-a ya&Mmahe sugandhi puivardhanam! urvMru-amiva bandhanMnmtyor-mu-POya mMDmtMt. +e worship the Three-Gyed .ne! fragrant :with energy;! increasing strength and prosperity :of those who adore Him;/ may $ :we; be freed from death for :the sa-e of; immortality! as a cucumber is freed from its hold :of bondage to the creeper;. yo rudroDagnau yoDapsu ya oadhOu yo rudro viPvM bhuvanM vivePa tasmai rudrMya namo astu. That Rudra who is in fire! who is in water! who is in :medical; herbs! that Rudra who has entered all the worldsto that Rudra be prostration. tamu uhi ya sviu sudhanvM yo viPvasya -Payati bhea&asya! ya-PvMmahe saumanasMya rudra namhobhirdevamasura duvasya. Resort to Him! who is armed with e#cellent arrows and a good bow! who is the source of all remedies for worldly ills/ we worship :that; 1od! Rudra! the <estroyer of pains! with :our; salutations! for :attaining; peace of mind. aya me hasto bhagavMnaya me bhagavattara! aya me viPva-bhea&oDyagPivMbhimarPana.

This hand of mine is blessed/ this! mine! is twice blessed/ this! mine! is the remedy for the ills of all the worldthis! which has touched Siva :in the shrine of worship;. ye te sahasramayuta pMPM mtyo martyMya hantave! tMn ya&asya mMyayM sarvMnava ya&Mmahe. . <estroyer :<eath of death;3 +hat thousands and tens of thousands of binding forces wielded by =ou there are! :which are; meant for the ruin of the mortal individual/ those all we set aside with the power of sacrifice. mtyave svMhM mtyave svMhM! Q namo bhagavate rudrMya viave mtyurme pMhi. May this offering be to the <eath Supreme :<eath of death! or <estroyer of all evil! sin and sorrow;3 May this offering be to the <eath Supreme3 .m! "rostration to the %ll-"ervading! 6lessed ord Rudra3 Save me from death :mortal e#istence;3 prMM@@@@@@@@@@@@@@nM granthirasi rudro mM viPMnta-a tenMnnenMpyMyasva. Q PMnti PMnti PMnti. Thou! Rudra! art the centre of the vital forces/ enter not :therefore; as the destroyer. +ith this sustaining element :of Thy 1race;! ma-e us grow into abundance and fullness3 .m. May there be "eace! "eace! "eace. Q tatpuruhaya vidmahe mahMdevMya dhOmahi! tanno rudra prachodayMt. +e commune ourselves with that great "urusha! and meditate on Mahadeva :1reat 1od;. May that Rudra :Siva; direct us :to the 1reat 1oal;. Q PMnti PMnti PMnti. .m. May there be "eace! "eace! "eace. =' 0.0.2 The Rudra in the fire! in the waters! in the plants! the Rudra that hath entered all beings! to that Rudra be homage. %' >.B9 To Rudra in the fire! to him who dwells in floods! to Rudra who hath entered into herbs and plants! To him who formed and fashioned all these worlds! to him this Rudra! yea! to %gni! reverence be paid3 %tharvana veda -paippalMda sahitM :sN-ta * of -Ma ();. ,. Fierce he came down from the s-y! he stood facing me on the earth as its lord!the people behold a mass of strength! a8ure-throated! scarlet-hued. ). Salutation to thee who bringeth the world into being! salutation to thee! the passionate with mighty wrath. Salutation be to thy arms of might! salutation be to thy angry shaft B. That thy body! . Terrible .ne! which is fair and full of -indness and destroyeth sin! not thy shape of terrors! in that thy body full of peace! . mountaineer! thou art wont to be seen among our fol-.

Five mantras of Shiva! corresponding to five letters of "ancha-shari! are found in Taittiriya-aranya-a :(>.(-0;/ Sayanacharya! a famous Rigveda commentator! regards that the first words of these mantras are the names of the five Shiva s faces. 'edas identify Rudra with Rigvedic :R.2C; primal "urusha7 Taittiriya-aranya-a :R.(); calls "urusha as 6hutanamadhipati! i.e. Rudra/ =a&urveda :Taittiriya-samhita! $'.0.(; describes Him in a same manner as a 'irat-"urusha. Rudra is called 6hagavan in the first %nuva-a of Sri Rudram-.m Jamo 6hagavate Rudraya.=a&urveda Taittiriya %ranya-a :(C7,)7(; clearly states - purusho vai rudrah S! which means! ord Rudra is the "urusha. %nd Satapatha 6rahmana :27(7(79; of =a&urveda says! so Dya PataPOrM rudra sahasrM-a Pateudhiradhi&yadhanvM pratihitMyO bhOayamMo DtihadannamicamMnastasmMddevM abibhayu S! which again conveys the same and means! That hundred-headed! thousand-eyed! hundred-quivered Rudra! with his bow strung! and his arrow fitted to the string! was inspiring fear! being in quest of food. The gods were afraid of him . %lso! Kaushita-i 6rahmana :97(7(*; of Rig 'eda calls ord Rudra astata.udatihat.sahasra.a-a.sahasra.pMt S! which clearly says Rudra has a thousand heads and thousand limbs. Therefore it should be clear now that the "urusha of 'edas is Rudra :Shiva;. $t is Shiva from whom! sprang Hiranyagarbha. Shiva is the overlord of Hiranyagarbha. =a&urveda Taittariya %ranya-a :(C7,(7(; says "brahmadhipatirbrahmanoDdhipatirbrahma shivo me astu sadashivom S"! which means! "the preserver of the 'edas and the one overlord of Hiranyagarbha! be benign to me. That Sadasiva is described thus and denoted by "ranava :.M;". %lso! %tharva 'edas hymn :%tharva veda R7>7,B; to Shivas %gni- inga states the same as follows. "hirayagarbhm paramm anatyudy &nM vidu S s-ambhs td gre prM sicad dhraya lo- antarM S" which clearly means that From Shiva manifested the Hiranyagarbha! "Men -now Hiranyagarbha as supreme and ine#pressible7 $n the beginning! in the midst of the world! S-ambha : inga; poured :i.e.! gave birth; that Hiranyagarbha. The central Shaivite mantra! %um Jamah Sivaya is also derived from the Shri Rudram! it appears in TS ).0.B.l @@@@@@@@@@@@@@@@@@ namast% astu bhagavan vishveshvar&ya mah&dev&ya trya'bak&ya( tripur&ntak&ya trik&gnik&#&ya k&#&gnirudr&ya n)#aka*Th&ya m+tyu,*"ay&ya sarveshvar&ya sad&shiv&ya shr)man m&h&dev&ya (( -m shr)m&tr% namah sarvam shr) um&$mah%sh.ara parabrahm&rpa*amastu