SRI RUDRAM 7: 1 - 7

Anuvka 7
This anuvka has 16 mantras. Recitation of this anuvka gives knowledge, long life,
wealth, health and progeny.
Further reading on Rudra: Rudra is the destroyer of miseries. Ru refers to pains arising
out of miseries arising out of improper usage of sensory organs and dra means to
disperse. Rudra means driving away miseries. Chndogya Upaniad (III.13.3) says,
Rudra-s are connected with religious rites. The pra-s are called Rudra-s because
they make everyone in this world cry.
The subtle form Rudra is the cosmic energy that is capable of destroying evil
energies. The gross form of Rudra is a form of iva. He is known for perfect
discipline. He destroys anything that obstructs the path of perfection. But for sure He
is compassionate and merciful. The literal meaning of Rudra is moving around
crying. As a matter of fact the cry of Rudra is the creation. Rudra also means the prna
or the life force (Chndogya Upaniad III.16.3). When a child is born, it starts crying,
only when it inhales pra or the first breath. This is the exact time of birth of a child
that should be noted for casting birth charts. Often, reference is made to eleven Rudras and they are called ekdaa Rudra-s. They are in fact created from the
Ardhanrvara form of iva and akt (male-female combined form divided
vertically). It is also said that Rudra was born out the third eye of Brahma, the lord of
creation. Rudra is responsible for the union of individual soul with the Supreme soul by
means of OM. Probably this is the reason why Rudra is called as the lord of death. The
famous tryambaka mantra of r Rudram in Yajur Veda and Rig Veda conveys the
following meaning. Oh! The Lord of three worlds, bestower of grace, provider of
fullness and strength, may I be detached from the bondage of death like a ripe
cucumber (A ripe cucumber bursts and comes off from the plant automatically. There is
no need for plucking) from shell, but not from immortality. Shell means the physical
body and seeds and pulp of the cucumber is compared to the soul. The verse seeks
Rudras grace to prevent a pre-mature death. Immortality is not sought and cannot be
sought also. This goes to prove that Rudra is not the lord of death.}

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namo dundubhyya c''hananyya ca (namo dundubhyya ca hananyya ca) (7:1)

Meaning: He is the form of drum and the in the form of sticks used to make drum sound.

Notes: Dundubha means drum and hanana is a stick used to beat the drum. Sound
originates from the beating of drum (damaru) of iva. Every alphabet originates from
His drum only. Veda-s originate from abda Brahman (abda means sound). abda
Brahman at mldhra and moves up to take a physical form and delivered through
throat cakra in the form of vaikhar. abda Brahman is the Brahman in the form of
sound. Like universe manifesting from the Brahman, words originate from abda
Brahman. In reality, these two Brahman are not different. Muaka Upaniad (I.i.7)
which says, akart sambhavatha vivam which means from akara (abda
Brahman) the universe originates.

namo dhave ca pramya ca (7:2)

Meaning: Salutations to the One, who is brave and bold and the One who never acts in
haste.
Notes: He is bold and confident and behaves resolutely. He is resolute because He
governs the universe with the Law of Karma known as the law of the Lord. He does not
transgress His own laws. Ka explains to Arjuna (Bhagavad Gta X.42) the ultimate
goal Suffice it to say that I stand bold in this entire universe by a fraction of my yogic
power.
He never acts in haste. He thinks, analyses and finally acts. This is applicable to
imbalance between dharma and adharma. In ones mind there is a persistent battle
between dharma and adharma. It is the thought process that decides, what becomes
victorious. Again thought process is due to the karmic imprints in ones subconscious
mind. If dharma wins, he pursues spiritual path and if adharma wins, he is doomed.
Subtly it can be explained that Rudra destroys adharmic bent of mind in His devotees in
order to offer them Liberation.
Kaha Upaniad (II.iii.3) says, Fearing Brahman, fire gives heat, the sun shines, Indra
and other gods perform their allotted duties.

namo dtya ca prahitya ca (7:3)

Meaning: Salutations to the messenger and servant.
Notes: Messengers are different gods under His control. For example, Agni is the
messenger who carries the oblations to various gods and ancestors. Prahita means

appointed or commissioned. He appoints various gods and goddesses to take care of

various activities in the universe. He also sends his messengers to His devotes who are
in dire need of His Grace. He has excellent messengers and servants. Either missiles
or army, He has them in the form of various gods and goddesses, who protect the
universe. God Agni, Yama, etc are certain examples. Each of them is powerful in his or
her own way and they in unison sustain the universe on His behalf. For example, when
there is fire, water is required to put down the fire. Instead of fire god, if wind god works
in unison with fire god, then the fire spreads causing serious devastation. The
combination of these energies happens according to ones karma and karma of certain
group of people.
Taittirya Upaniad (I.v.1) explains this. It says, All deities are part and parcel of the
Brahman. For example, god of fire Agni, god of air Vyu, god of water Varua, etc. are
part of Brahman and act both as His messengers and servants.

namo niagie ceudhimate ca (7:4)

Meaning: Salutations to the One who has a sword and a quiver.
Notes: Sword and quiver have been discussed in the previous anuvka-s. But
contextually, here the mantra says that He uses them to protect His devotees. He
dispels the darkness of ignorance of His devotees. This is compared to the sun
dispelling the darkness when it rises. He being the Absolute, does this out of
compassion. The very thought of Rudra, dispels ignorance. Ka describes this
compassion in Bhagavad Gta (X.11) Out of mere compassion for them, I, dwelling
within their hearts, destroy the darkness born of ignorance by the luminous Lamp of
knowledge. The darkness referred here is born out of ignorance. Subtly it is said that
He destroys such ignorance with His sword and arrows kept in His quiver.
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namastkeave c''yudhine ca (namastkeave ca yudhine ca) (7:5)

Meaning: Salutations to Him who has sharp arrows and other weapons.
Notes: Arrows and weaponries are meant to destroy evil doers who are the cause for
adharma, causing imbalance between dharma and adharma. He uses His weaponries
to destroy my in His devotees.

Further reading on my: My or illusion is the material cause for abhva or nonexistence. Abhva is of four types. 1. Prgabhva: Non-existence of a thing prior to its
production. Cloth is made out of yarn. When yarn existed, cloth did not exist. Yarn
was transformed into cloth. 2. Dhvasbhva: Non-existence after destruction. Yarn
in its original form did not exist after cloth was produced. 3. Atyantbhva: Absolute
non-existence. According to advaita philosophy, only the Brahman is the absolute nonexistence. 4. Anyonybhva: Mutual non-existence. For example a pot is not cloth, nor
is a piece of cloth a pot. This is known as this is not that. Upaniad-s elucidate
Brahman by saying not this, not this (neti, neti). An ignorant man considers soul as
different from the Brahman. But according to advaita, soul and the Brahman are the
same. They are considered as different because of ignorance or avidy.
Abhva or non-existence of an object or an attribute is cognized neither by sense
perception nor by inference, but is known directly by its non-apprehension or nonperception. Brahma Stra (II.ii.28) says nbhva upalabdhe which
means that external objects are non-existent, for they are perceived. This talks about
internal awareness through which alone the Existent can be realized.
From the point of view of Vednta consciousness is the subtlest of all existents. Pure
consciousness is the basis of varied existence of the universe. All these variations are
due to the superimposition of names and forms by my which is the principle of
appearance that is neither real nor unreal. The Self-illuminating Brahman which is pure
and limitless consciousness manifests as manifold souls in living organisms. The
manifestation of the Brahman is noticeable only in the living beings, whereas it stands
hidden in non-livings. In the case of human beings, the pure and limitless
consciousness manifest as self with independent mind. My is a mystery of
omnipresent power that works like a supreme faculty of self- transformation. It appears
in the form of deceptive masks producing only illusionary effects. My covers the
Brahman that exists in all beings in this universe. This covering is like a sheath or a
veil. Unless this veil is removed, the Brahman cannot be realized. For removing this
veil, knowledge is required. As long as the veil continues to remain, one continues to
remain ignorant (avidy). Macro-cosmic reflection of the Brahman is my. Ka says
in Bhagavad Gta (VII.14) For this most wonderful my of Mine, consisting of three
gua-s (sattva, rajas and tamas), is extremely difficult to break through. Those who
constantly adore me are able to cross it.

nama svyudhya ca sudhanvane ca (7:6)

Meaning: Salutations to the One who has well-armed and good weapons like His
famous Trident and an excellent bow, referring to His bow pinka. Pinka also refers to
His trident or trila which represents Divine Icch akti, jna akti and kriy akti-s.
The supreme divine consciousness on the point of expansion according to Her inherent
nature is Icch akthi. The actual process of expansion is jna akti and the process
of diversity leading to creation of the universe is kriy akti. The One who is the
possessor of all three akti-s or energies is known as par-akti or the Supreme energy.
Brahman is full of these akti-s. He is powerful, because He is an embodiment of all
these energies or akti-s, that are required to create, sustain, destruct representing His
trila.

nama srutyya ca prathyya ca (7:7)

Meaning: Salutations to the One who treks through small paths as well as wider paths.
Notes: Subtly small paths lead to heaven and wider paths lead to hells. There are
different types of hells and each hell has a specific path.
Going to Heaven or hell depends upon ones thoughts than actions as the latter arises
only out of thoughts. Propagation of good thoughts depends upon the mind, which
functions based on the data provided by the sense organs. That is why it has been
stressed time and again to control the sensory perceptions. Bondage, desire, anger,
ego and lust arise out of attaching more importance to the sensory organs. Happiness
and sorrow are the products of mind and body, the former being the source of the
latter. If one has a balanced mind, uninfected either by happiness or sorrow, the mental
conflicts do not arise giving no room for physical infirmity.
Arjuna, I shall now tell you the different paths pursued by yogis at the time of leaving
their bodies, one to return and another, not to return. Self-realised persons, at the time
of relinquishing their physical body, follow the path of fire, light, day time, bright half of
the lunar month, six month period of northern course of the sun and go to the
Brahman. They are led to the Brahman by these presiding deities. The other path is
where yogis leave their bodies during smoke(smoke is generated due to improper fire),
night, the dark fortnight of the lunar month, six month period of southern course of the
sun and are led by the presiding deities of the above and reach the moon. After
exhausting the effects of their good karmas, they come back. The two paths, the bright
one and the dark one are eternal. Proceeding through the first of them, the yogi

reaches the supreme state never to return. Proceeding by the other one, he returns to
the mortal world. (Bhagavad Gt VIII. 23 26).