Rudram Meaning

THE SIGNIFICANCE OF THE SATARUDRIYA
The Rudra-Adhyaya, known also as the Satarudriya, occurring in the Yajur-Veda, is a soul-stirring hymn offered to the all-pervading Almighty, designated as Rudra-Siva, present in auspicious, benign forms by way of sustenance of all things created, and also as terrible forms which He assumes at the time of the dissolution and the destruction of the cosmos at the end of time. Apart from these two major aspects of the Supreme Reality, viz., the sustaining and the destroying, the constructive and the destructive, we may say the positive and the negative, there is an inscrutable, ununderstandable mystery behind the envisagement of God-Being in our practical lives. The purpose of this magnificent hymn, Satarudriya, is to set aside once and for all, the extra-cosmic notion of God that people sometimes entertain in their religious fervour, and to instil into the minds of people the greater, profounder knowledge of the fact that God is not merely the creative extra-cosmic Parent of the Universe, but He is also immanent in every particle, in every speck of space, in every unit of time, in every nook and corner, in every particle of creation. A very intriguing aspect of God presented in this wondrous hymn is that God is both the good and the bad, the beautiful and the ugly, the right and the wrong, the positive and the negative, the high and the, low, the conceivable and the inconceivable, mortality and immortality, existence and non-existence - every blessed notion of God, and its correlative, or we may say, the counter-correlative, the opposite, which also is included in the existence of God. The counter-correlative of white is black, and God is both the white and the black. If we say that something is good, there has to be something which is bad. But God is both aspects blended in a transcendent Presence, which is neither the good nor the bad; yet both the good and the bad, the subject and the object. Every experience, every perception, every way of human thought is involved in this predicament of juxtaposing, blending or bringing together contraries in God-Being. The whole of life is nothing but a warfield, as we are sometimes told, a Mahabharata - an arena of battle where forces collide with one another, because the Universe does not present itself as a uniform, featureless spread-out continuum of a single form of existence, but a mixture of contrary elements. We may call them the centripetal movements and the centrifugal movements, energies that tend themselves towards the centre and energies that direct themselves away from the centre towards the periphery of the cosmos, towards the objects of sense. The battlefield of life is nothing but the field of the conflict of these two tendencies, everywhere, in the process of evolution, a tendency towards the centre of the universe, and the opposite one that moves away from the centre towards the circumference of the cosmos. Thus, whenever our conceptions, cognitions and perceptions get tuned up to the tendencies in the Universe that move in the direction of the centre of the cosmos, we appear to be seeing good things, beautiful things, happy things, pleasant things; but whenever perceptions, cognitions, outlooks get entangled in the tendencies in the Universe which move out, away from the centre, towards the objects, externalising consciousness, things appear unhappy, ugly, bad and evil. So, the perception of this disparity of characters in things is not due to the existence, objectively, of any disparity in the cosmos, which is not really there, but due to the incapacity of the human individual to conceive the totality of being at one stroke. The weakness of the faculty of human perception is that it can only dichotomise characters that belong to the subject and those belonging to the object. The Rudra-Adhyaya lifts us above all these human ways of looking at things, above mortal thinking and individualistic perception, and admonishes us to recognise the Mighty Being in every little thing in the cosmos, whether they are liked ones or disliked ones, good ones or bad ones, and necessary ones or unnecessary ones, pleasant ones or unpleasant ones. It is only here that we do with consternation read that God is praised as the Lord of thieves, Lord of bandits, Lord of dacoits marauding in the mountains tops, and He who is present in workshops, in market-places, in the streets, in earth, water, fire, air and ether, in all things in creation. The Rudra-Adhyaya, or the Satarudriya, is a great meditation on the cosmos, or the Virat-Svarupa of the Lord, as the original Almighty before creation, and also after creation, in whom the whole of creation is absorbed in a blend of unity with its own existence. The mind of man cannot operate here, because to think all things at once, in every way, and in every form of description, is something practically impossible for the human mind, and meditation supreme is nothing but this effort of the human mind to lift itself above bodily and empirical perceptions and to envisage the Universe as one single being in which the subject and the object are blended together. Usually, the human being is regarded as the subject and the Universe, or the world of objects, as something external. Here, in this meditation of the Almighty, Rudra or Siva is conceived as the Universal Presence in all creation. The distinction usually drawn between the thinker and the thought, consciousness and matter, subject and object, is overcome by an effort of consciousness which unites itself by a deep communion with that Being who is not only the consciousness that meditates, but also that which is meditated upon. In a way, the Purusha-Sukta is similar; the Vishvakarma-Sukta, the Hiranyagarbha-Sukta, and such other great hymns of the Vedas, including the Varuna-Sukta of the Atharva-Veda, present a picture of the Almighty as a blend of contraries not only philosophically or metaphysically, but even socially, ethically and morally, so that no one who has not lifted himself above the limitations of human thought can offer prayers in this manner. No man, except a Superman, can pray to God in this way. I feel, this is not a man's prayer to God; this is a Superman's dedication to the Almighty, a great protective measure, a solacing force and a redeemer from every difficulty and trouble in life. This Rudra-Adhyaya, this Satarudriya, this hymn should be chanted, listened to and made an instrument of daily prayer to God, by which one's mortal sins are destroyed and the spiritual light is lit within, by which one's internal eye beholds that Presence which is outwardly manifest as the Universe and inwardly is the mind and consciousness. Thus, this is a universal meditation which is expressed in the Veda as a hymn of prayer to the Supreme Being, here addressed by the epithet of Rudra, Siva, the One without a second. May His Grace be upon us all.



THE SATARUDRIYA
Prostration to Thee, Rudra; prostration to Thy Wrath and Thy Arrow (which destroy evil); prostration be to Thy bow; prostration to Thy mighty Arms.

Note: - According to the celebrated Sayana Acharya, the Rudra chapter of the Yajurveda consists of the Mantras by which oblations are offered in the Sacrifice of Knowledge, wherein the manifold universe is visualised as the extensive manifestation of the Supreme being.
This, Thy arrow that has become exceedingly peaceful (to the devout); Thy bow become a source of auspiciousness, and Thy quiver of blessedness; with these, O Valiant One (Rudra), make us happy.
Note:- While the first Mantra invokes the Terrible Power for destruction of evil, the second envisages the fulfillment of the arms on the establishment of peace, and the now benignant phase of what was once formidable.
Rudra! That blessed and benign form of Thine, which obliterates the trace of all sins - with that most hallowed and calm phase of Thy being, reveal Thyself to us, O radiator of peace from the Mount of Kailasa!
Note:- Rudra-Siva is said to have two forms, the terrific and the beatific, which are manifested at different times.
O Benefactor from the Mount of Kailasa! That arrow which Thou wieldest for aiming at enemies, make that benign (in respect of us); harm not human beings or others in creation, O Protector in the sacred Mount!
Resident of the Mountains! We pray to Thee with auspicious eulogies, for the sake of attaining Thee; do so deign that this whole world of ours is rid of all ailment and affliction, and blooms with a joyous mind.

May that Divine Physician, First among gods, exalt me in His all-redeeming Transcendent Being; having cut off all evil, whether in the form of poisonous creatures and wild beasts, or the demoniacal natures in creation.

This (Rudra in the form of the Sun), ruddy, pink, brownish and yellow and of variegated hue (in different stages of rising from the horizon), most auspicious (being dispeller of darkness), manifested in the bright rays enveloping (the earth) from all directions, ranging in tens and thousands - of these the penetrating ferocity we mitigate with our prostrations.

This Blue-necked (due to drinking poison), Red-complexioned One, who traverses through the sky (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) make us happy.

Note:- The import of this Mantra is that while the Lord 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. In His great compassion He makes Himself felt even by our outer senses.
Salutation be to Nilagriva (with blue neck), who has a thousand eyes (as Indra), and who pours down (as rain or Parjanya); salutation be from me to others, too, who attend upon Him (as His servants).
Lord! Unfurl 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).

Note:- The term 'Lord' is the equivalent of the Sanskrit original 'Bhagavan', which means one who is possessed of all wealth (Aisvarya), valour (Virya), fame (Yasas), prosperity (Sri), wisdom (Jnana), non-attachment to things (Vairagya); - an epithet of the Almighty.
O Thousand-eyed Divinity! Thou that hast hundreds of quivers (in war)! 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.
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).

Note:- This 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 work of destruction with His fierce arms.
O Abundant Source of all fulfilments! Protect us Thou, from all sides, with the Weapons (like the sword) and the Bow in Thy hands, that have ceased from purposes of destruction.
Salutation be to Thy weapon arrow that has not been extended on the bow, but is capable of striking the enemy! Salutation to Thy bow. And salutation to Thy two arms.

Lord! May the pointed arrows of thy bow exclude us, in every way, from their destructive operations). And that quiver of Thine - may Thou keep it far away from us (and protect us).

Note:- According to another interpretation, the second line can be rendered thus: 'And that quiver of Thine - may Thou direct it on our enemies.'
Prostration be to Thee, O Lord, Ruler of the universe, Great God Three-Eyed One, Destroyer of the Tripuras, Death to the destructive Fire of the three worlds at the end of Time, Terror to even to the terrible Fire of Time, blue-necked one, Overcomer of mortality, Overlord over everyone, Bestower of Blessedness, Ever-Auspicious, the Blessed Great God - to Thee prostration.
Prostration to the golden-armed One, the Supreme Commander of all forces, the lord of all quarters. Prostration to the vital essence and source of the green-leafed trees, the Master of all created beings. Prostration to the self-effulgent One, the lord of the different routes (which souls take on departure from this world).

Note:- In the first section, the Rudra-Adhyaya delineated the Power of Rudra-Siva in His form as the Wielder of the Bow and Arrows. In 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 Being 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).
Prostration to the Rider over the Bull, the Chastiser of the opposing force, the Lord of food or Ruler over matter). Prostration to the One with blue hairs on the head (not turned gray), the Wearer of the sacred thread (indicating auspiciousness), the Master of those who are full with the qualities of perfection. Prostration to the Severer of Samsara, the Sovereign over all creation.
Prostration to Rudra, who protects with His outstretched bow, the Ruler of all fields (temples, bodies and all creation). Prostration to the Charioteer (Director of all things), the Invincible One, the Lord of all forests, (vegetation life). Prostration to the Crimsonhued One, who, existing (even) in trees, is the Supreme Protector of all.

Prostration to the One who manifests Himself as the minister in a royal court, as the merchant in business and as the ruler over all the plant kingdom. Prostration to the Creator of the world, the Master of all wealth, the Lord over medicines. Prostration to Him who thunders in battle and makes the enemy shriek in fear, and is the Commander of all forces. Prostration to the All-enveloping One, the Fast in action, the Refuge of the self-surrendering devotees.

Prostration to the Valiant Confronter of foes; the Terrific Uprooter of the opposing forces, the Protector of the powers (of Dharma) pressing from all sides; prostration to the Lord seated on the hunch of the bull, armed with the sword, the chief of (even) thieves (or stealer of everyone's heart).

Note:-The appellation 'Chief of Thieves' is to indicate the supreme immanence and the non-exclusiveness of the Divine Being.
Prostration to the Chief of robbers, to Him who is armed with quiver and arrows; prostration, to the deceiving, the tricky and elusive lord of marauders; prostration to the ever-cunning leader of the thieves lurking at home and those wandering in the streets and the forests.
Note:- The Lord is adored as the chief of thieves, etc:, in two senses. Firstly, He is the indwelling presence of even the thieves, and their lives are impossible without His existence in them as their essence. Secondly, He is also the Jiva, which is the thief; apart from his being Isvara ranging beyond the realm of the former. Also, the Lord it is that sports as the high and low, the good and the bad, the virtuous and the debased, when looked at from the standpoint of the universe taken as a whole, a view which is hard for the Jiva sunk in personalistic cognitions and perceptions, but the right vision of those who are absorbed into Reality. Ethical concepts stand transfigured in the Absolute. These Mantras of the Veda are to help a seeker in recognising God through the medium of all creation.
Prostration to the Chief of the self-protecting animals and of the retaliating thieves ever ready to strike people to death, prostration to the Chief of dacoits, armed with swords and prowling in the nights for booty, prostration to the roving Chief with helmet and turban, wandering through the mountains, who steals away people's belongings in houses and fields.

Prostration 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 make them hit the targets.

Note:- The great commentator Sayana, makes a suggestive hint that the forms are all 'Rudras' which implies the startling truth that the contents of the world are all 'God' Himself - not that He is merely present in them.
Prostration to Thee who art the sitting and the reclining, prostration to Thee who art the sleeping and the waking; 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.
Prostration to Thee who art (in the form of) the Saktis competent to strike all round in various ways; prostration to Thee who art the gentle higher Saktis as well as the violent lower Saktis; 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.

Note:- The word 'Sakti' 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 Saktis or Powers of the Lord. Sayana states that the gentle ones are the seven Matrikas, etc, while the violent ones are Durga, etc.
Prostration to Thee who are (in the form of) the hosts of celestial attendants and their chiefs; prostration to Thee who are the formless and the universal-formed; prostration to Thee who art the great as well as the small; prostration to Thee who are those that ride on chariots and those that do not; prostration to Thee who art the chariots as well as the chariot-owners.
Prostration to Thee who are (in the form of) armies and army-chiefs; prostration to Thee who are the trained charioteers and apprentices in chariot-driving; prostration to Thee who art the carpenters and the chariot-makers; prostration to Thee who art the potters and blacksmiths; prostration to Thee who are the fowlers and the fishermen.

Prostration to Thee who art (in the form of) the artisans who make arrows and bows; prostration to Thee who art the hunters and the huntsmen; prostration to Thee who art the hounds and the keepers of hounds.

Prostration to the Creator and Destroyer of the Universe. Prostration to the Remover of sins and the Protector of all beings. Prostration to the blue-necked One and the fair-necked One. Prostration to the matted-locked One and the clean-shaven One. Prostration to the Thousand-eyed One and Him who wields multiple bows.

Note:- "In the form of an austere mendicant, Siva is matted-locked; as a Sannyasin, He is clean-shaven; as Indra, He is thousand-eyed; in His multiformed manifestation, He holds numberless bows," says Sayana.
Prostration to the Resident of the mountains (as Siva) and the Immanent One in all beings (as Visnu). Prostration to the One who wields arrows and rains heavily through the clouds; prostration to the one who is dwarf in size and small in limbs; prostration to the One who is huge in size and multiformed in limbs; prostration to the Ancient One who is glorified through eternity.
Prostration to the Primeval One and the Chief of beings; prostration to the Omnipresent One and the agile among things; prostration to the One in the quick and the flowing; prostration to the One in the roaring waves and the still water, prostration to the One in the swift rivers and the islands.

Prostration to Him who is the Eldest as well as the youngest; prostration to Him who is the Ancient Being as well as all that emanates from It; 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 mixed in character (e.g. virtue and vice, representing the human beings), as well as all that is moving.

Prostration to Him who dispenses justice as Yama (lord of death) 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) Vedas and the (meditations of the) Upanishads; 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.

Prostration 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 the renowned (Ancient One) and whose forces are reputed (in all creation.)

Prostration 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 reconnoitrers; prostration to Him who is in the spies and in military messengers; prostration to Him who is in the wielders of swords and in operators of the quiver.

Prostration to Him who uses sharp arrows and countless weapons; prostration to Him who wields the auspicious missile (trident) and the blessed bow (called Pinaka); 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.

Prostration to Him who is in marshes and lakes; prostration to Him who is in rivers and reservoirs; prostration to Him who is in wells and pits; prostration to Him who is in rains and in oceans; prostration to Him who is in the clouds and in lightning.

Prostration 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 downpours of the deluge; prostration to Him who is in the wealth of cattle and land.

Prostration to Him who has Uma 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 horizon; 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).

Prostration to Him who destroys enemies in front and who destroys them from behind; prostration to Him who is the Destroyer of things here and the Destroyer 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 Om (Pranava).

Prostration 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 Auspicious One, and is more auspicious than anything else.

Prostration to Him who is in the holy waters of shrines, and in emblems erected on their banks; prostration to Him who is in 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 knowledge; prostration to Him who is the cause of rebirths and the fact behind the experiences of the fruits of Karma; 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 river )

Prostration to Him who is in fertile lands and in broad highroads; prostration to Him who is in rocky grounds and in habitable places; prostration to Him who has matted locks 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 jungles and in mountain caves; prostration to Him who is in whirlpools and in dew-drops.

Prostration to Him who is in the atoms and in dust; prostration to Him who is in what is dry and what is green; prostration to Him who is in difficult terrains and in the green grass; prostration to Him who is in the earth and in the gallant-waved rivers.

Prostration to Him who is in fresh leaves and in heaps of dry leaves; prostration to Him who is with uplifted weapons and who strikes (the sinful); prostration to Him who afflicts (enemies) mildly as well as severely.

Prostration to You all who are the hearts of the gods, bestowing on devotees wealth (material as well as spiritual); prostration to You who are undecaying; prostration to You who grant the wishes of everyone; prostration to You who destroy evil from all sides; prostration to You who manifest yourselves aoundantly.

O Wielder of the rod of justice (Punisher)! O Lord of food! O Unattached Independent One (possessing nothing)! O Blue and Red One in hue! May there not be fear in these people and these cattle (of ours)! May not anyone of them stray away (or perish)! May not anyone of them be diseased!

Rudra! That which is your auspicious form, auspicious as the universal panacea for all ills; auspicious as the bestower of (knowledge and realisation of) Your Rudra-form - with that make us live in happiness.

We 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 humankind and cattle, and all living beings remain robust and free from troubles of any kind.

Rudra! Render us happy (both) here (with material prosperity) and here after (with spiritual blessedness); with our obeisance we propitiate You, the Destroyer of our enemies (internal and external); May we attain, Rudra, with Your loving Grace, all that happiness and freedom from sorrow which our Father, Manu, acquired.

Rudra! Destroy not our aged ones or our young ones, our infants or our babes in the womb; kill not our father or our mother, and our dear bodies.

Rudra! Do not, in Your anger, bring trouble on our children, our sons, our life-span, our cattle, our horses; destroy not our brave (useful) servants; we propitiate You with (our) prostrations, offering oblations (to You).

God! Let Thy gentle form, meant for our good, which spells destruction on cattle and human beings in the enemy's fighting forces, be near us; protect us, exalt us (among all things) and confer grace on us - Thou the glory of here and hereafter.

Praise the celebrated One; the Dweller 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), like a ferocious lion, O Rudra! Make us, praying through this mortal frame, happy. Let Thy forces (armies) wipe out what is different from us (our foes). (This is a prayer for the success of oneself over one's enemies, external as well as internal. What is different from us is what is other than the true Self or Atman.)

May the destructive weapon of Rudra, as also his burning angry will risen against sinners; keep away from us (not harm us). O Granter of boons to those who surrender themselves with offerings! Turn away Your wrath from us, who are prostrate before You. Bestow happiness on our children and grandchildren.

O Supreme Bestower of blessings (on devotees)! O Supremely Auspicious One! Be propitious and graceful to us. Leaving Thy destructive weapons behind on the top of a high tree, descend and appear before us wearing the tiger skin and wielding Thy Pinaka bow (merely as Thy insignia).

O Profuse Granter of boons! O White-hued One! Prostration be to You, O Lord! May Your countless weapons, all of them, destroy what is different from us.

Note:- The above is a Mantra to ward off anything that is contrary to self - disease, poverty, ignorance, enemy, and finally the sense of separateness in pure being.
Lord ! In Your hands are myriad weapons of diverse types; master over them all, condescend to turn their faces away from us:
We keep unstringed, a thousand leagues away, the bows of those myriad forms of the countless manifestations of Rudra, who range over this earth.

(We keep unstringed, a thousand leagues away, the bows of those) forms of Rudra who are spread over this vast ocean of space.

Note:- The part of the Mantra given (within brackets) does not actually occur here in the original, it being recited only once after nine half-verses beginning with the present one. We shall, however, insert the same with every half-verse to make the sentence complete and the sense clear.
(We keep unstringed, a thousand leagues away, the bows of those) forms characterised by blue necks and also fair necks, the Sarvas (manifestations of Rudra) who wander in the nether regions (as their lords).
(We keep unstringed, a thousand leagues away, the bows of those) forms characterised by blue necks and also fair necks, the Rudras who reign over the heavenly regions (as their lords).

(We keep unstringed, a thousand leagues away, the bows of those) forms who, with yellow hues, like tender grass, and with blue necks, also sometimes with reddish colour, reside in trees (as their lords).

(We keep unstringed, a thousand leagues away, the bows of those) lords of ghostly spirits, some of whom are shaven-headed and some among whom wear matted hair.

(We keep unstringed, a thousand leagues away, the bows of those) forms of Rudra who afflict (people) through food (by way of disbalance of the humours, etc.) and (afflict) those who drink in vessels (by sips and excesses, etc.)

(We keep 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 on our way).

(We keep unstringed, a thousand leagues away, the bows of those) who stalk about in (holy places to protect them) with sharp swords and fierce instruments (in their hands).

We keep unstringed, a thousand leagues away, the bows of all these forms of Rudra, and many more (than already mentioned), who exist filling the quarters.

Prostration to the Rudras (in myriad forms) who exist 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 joined forward in submission in the east, ten fingers thus in the south; ten (fingers in the west, ten fingers in the north, ten fingers upwards; prostration to them. May they render us happy. Whomsoever we hate and whoever hates us, him we, having thus resorted, consign (O Rudras !) into your wide open mouths.

We worship the Three-Eyed One, fragrant (with energy), increasing strength and prosperity (of those who adore Him); may I(we) be freed from death for (the sake of) immortality, as a cucumber is freed from its hold (of bondage to the creeper).

That Rudra who is in fire, who is in water, who is in (medical) herbs, that Rudra who has entered all the worlds - to that Rudra be prostration.

Resort to Him, who is armed with excellent arrows and good bow, who is the source of all remedies for worldly ills; we worship (that) God, Rudra, the Destroyer of pains, with (our) salutations, for (attaining) peace of mind.

This hand of mine is blessed; this, mine, is twice blessed; this, mine, is the remedy for the ills of all the world; - this, which has touched Siva (in the shrine of worship).

O Destroyer (Death of death)! What thousands and tons of thousands of binding forces wielded by You there are, (which are) meant for the ruin of the mortal individual - those all we set aside with the power of sacrifice.

May this offering be to the Death Supreme (Death of death, or Destroyer of all evil, sin and sorrow)! May this offering be to the Death Supreme! Om, Prostration to the All-Pervading, Blessed Lord, Rudra! Save me from death (mortal existence)!

Thou, Rudra, art the centre of the vital forces; enter not (therefore) as the destroyer. With this sustaining element (of Thy Grace), make us grow into abundance and fullness! Om, May there be Peace, Peace, Peace.

We commune ourselves with that great Purusha, and meditate on Mahadeva (Great God); May that Rudra (Siva) direct us (to the Great Goal).



Om; May there be Peace, Peace, Peace.