Rudram Chamakam

Mantra  13
नम आसीनेभ्यः शयानेभ्यश्च वो नमः ।

Meaning:
आसीनेभ्यः-   To those who are sitting,    शयानेभ्यश्च-    those who are lying down,     वः--  to you,   नमः-   prostration.

Mantra  14
नमः स्वपद्भ्यो जाग्रद्भ्यश्च वो नमः ।

Meaning:
स्वपद्भ्यः-    To those who are sleeping,     जाग्रद्भ्यश्च-    those who are awake,    वः-   to you,    नमः-
Prostration.

Mantra  15
नमस्तिष्ठद्भ्यो धावद्भ्यश्च वो नमः ।

Meaning:
तिष्ठद्भ्यः-     To those who are standing,     धावद्भ्यस्च-    those who are running,    वः-   to you,   नमः-
Prostration.

Mantra  16
नमस्सभाभ्यस्सभापतिभ्यश्च वो नमः ।

Meaning:
सभाभ्यः-    To those who are seated in assemblies,    सभापतिभ्यश्च-   presidents of those assemblies, वः-  to you,      नमः-   prostration.

Mantra  17
नमो अश्वेभ्योश्वपतिभ्यश्च वो नमः ।

Meaning:
अश्वेभ्यः-    To those who are in the form of horses, or, those who do not accumulate material for tomorrow,     अश्वपतिभ्यश्च-    those who travel on horses, or, wealthy with many horses,    वः-  to you,    नमः-  prostration.

This third Anuvakam, consisting of 17 internal mantras is indeed one mantra. Rishi as well as Devata for this mantra is Parameswara himself; Chandas is Brihati.

Dhyanam:
रूपयौवनसंपन्ना मूर्तेव वनदेवता ।
पुष्पितानेकपुन्नागसहकारशिशूपमः ।।
पञ्चविंशतिनक्षत्रमायूरकृतशेखरः ।
अकलङ्कशरत्पूर्णचन्द्रबिम्बसमाननः ॥
प्रातर्विबुद्धपद्माभं वसानं चर्म कोमलम् ।
सव्यापसव्यविधृतकृतमालाविभूषितः ।
धराकदंबपुञ्जेन नाभिदेशप्रलंबिना ॥
आजङ्घं प्रेक्षणीयेन प्रेक्षणियोपि शत्रुभिः ॥
भूधरस्य च चार्वङ्गी कन्यालङ्कारशोभिता ।
आदर्शमूर्तिः शोभानामन्या नारीव निर्मला ।
तस्या हस्ते धनुर्दत्वा शरमेकं च निर्मलम् ॥
तदीयमंसमालंब्याश्लिष्टं वामेन बाहुना ।
सुगंधिपुष्पस्तबकमाघ्रायाघ्राय पाणिना ॥
वीज्यमानो मन्दमन्दं पनपल्लवशाखया ।
समावृतो बालकैश्च श्वभिश्चापि मनोहरैः ॥
गच्छद्भिरग्रतो दृप्तैः ध्यातव्यो जगतां गुरुः ।
एवंरूपो महातेजा किरातवपुरीश्वरः ॥

“One should meditate on Parameswara of the form of a hunter with the following appearance: like a forest Devata, youthful and beautiful; like the tender sprout of white lotus and mango, laden with flowers; wearing peacock-feathers on the head; with face like blemish-free full moon of autumn; wearing dress of skin, smooth like lotus blossomed in the morning; decorated on right and left sides with garlands of white flowers; with even enemies feeling happy on seeing strings of Kadamba flowers hanging from the waist down to ankle; handing a bow and an arrow to a blemish-free, beautiful and model Parvathi, decorated with ornaments; laying his left arm on her shoulder with an embrace; smelling a bouquet of sweet-smelling flowers with the other hand; fanned gently by the branch having the sprout of bread-fruit tree; surrounded by proud and beautiful dogs and boys, going in front.”

By performing ‘Praajaapatya kruchchram’ and chanting this mnatra 5000 times, one can achieve eradication of contagious diseases spread over the entire kingdom, destruction of evil spirits set upon by others, annihilation of enemies etc.
 

चतुर्थोऽनुवाकः
ANUVAKAM  4

Mantra  1
नम आव्याधिनीभ्यो विविध्यन्तीभ्यश्च वो नमः |

Meaning:
आव्याधिनीभ्यः-   Of the form of women capable of attacking on all four sides,   विविध्यन्तीभ्यश्च- and women capable of attacking in different ways,     वः-   to you,      नमः-  prostration.

In this Anuvakam, as in the previous Anuvakam, Bhagavan is worshipped as being in all forms (Sarvaatmaka:).

Mantra  2
नम उगणाभ्यस्तृँहतीभ्यश्च वो नमः |

Meaning:
उगणाभ्यः-  Of the form of superior groups like ‘Sapta Matrukaas’,      तृँहतीभ्यः-   and fearful Devatas adept in torturing, like Durga,  वः-  to you,   नमः-  prostration.

Mantra  3
नमो गृत्सेभ्यो गृत्सपतिभ्यश्च वो नमः |

Meaning:
गृत्सेभ्यः-   Of the form of those who are attached to sense objects,   गृत्सपतिभ्यः च-  and those who protect them,    वः-   to you,   नमः-  prostration.

गृत्साः- Alternative meaning- intelligent persons living on power of intellect.

Mantra  4
नमो व्रातेभ्यो व्रातपतिभ्यश्च वो नमः

Meaning:
व्रातेभ्यः-      Of the form of persons of different occupations,    व्रातपतिभ्यश्च-      and those who protect them,    वः-  to you,     नमः-  prostration.

Mantra  5
नमो गणेभ्यो गणपतिभ्यश्च वो नमः

Meaning:
गणेभ्यः-   Being Pramathaganas (Bhutaganas accompanying Parameswara),    गणपतिभ्यश्च-   and protectors of those Ganas,   वः-  to you,     नमः-  prostration.

Mantra  6
नमो विरूपेभ्यो विश्वरूपेभ्यश्च वो नमः

Meaning:
विरूपेभ्यः-  Being Ganas with repulsive appearance,       विश्वरूपेभ्यः-     Ganas of different forms like elephant, horse etc.    वः-  to you,     नमः-  prostration.

Alternatively, ‘virupa:’ can mean the Formless and ‘visvarupa:’, having many forms imposed upon him.

Mantra  7    
नमो महद्भ्यः क्षुल्लकेभ्यश्च वो नमः-

Meaning:
महद्भ्यः-   Being great persons having Siddhis like Anima,   क्षुल्लकेभ्यश्च-   and persons with no such attributes,   वः-  to you,  नमः-  prostration.

Mantra  8
नमो रथिभ्योऽरथेभ्यश्च वो नमः-

Meaning:
रथिभ्यः-   Of the form of those sitting in the chariots,    अरथेभ्यः च-    and those with no chariots (and walking on foot),   वः-  to you, नमः-  prostration.

Mantra  9
नमो रथेभ्यो रथपतिभ्यश्च वो नमः

Meaning:
To you, of the form of chariots, and the masters sitting in the chariots, prostration.

(As the meanings of words are easily understandable from this 9th mantra upto 17th mantra, they have not been explained in two commentaries. Meaning has been given only in the commentary of Bhattabhaskara. Following that, general meaning of mantra has been given here.)

Mantra  10
नमस्सेनाभ्यः सेनानिभ्यश्च वो नमः ।

Meaning:
To you, of the form of armies and army commanders, prostration.

Mantra  11
नमः क्षत्तृभ्यः संग्रहीतृभ्यश्च वो नमः  ।

Meaning:
To you, of the form of those who run chariots properly, and those who stop the horses in the chariots, prostration.

Mantra  12
नमस्तक्षभ्यो रथकारेभ्यश्च वो नमः ।

Meaning:
To you, of the form of carpenters and builders of chariots, prostration

Mantra  13
नमः कुलालेभ्यः कर्मारेभ्यश्च वो नमः ।

Meaning:
To you, of the form of potters and blacksmiths, prostration.

Mantra  14
नमः पुञ्जिष्टेभ्यो निषादेभ्यश्च वो नमः ।

Meaning:
To you, of the form of those who catch birds and fishermen catching fish, prostration.

Mantra  15
नम इषुकृद्भ्यो धन्वकृद्भ्यश्च वो नमः ।

Meaning:
To you, of the form of good fabricators of arrows and bows, prostration.

Mantra  16
नमो मृगयुभ्यः श्वनिभ्यश्च वो नमः ।

Meaning:
To you, of the form of hunters of animals, and those who hold dogs, chained in neck, prostration.

Mantra  17
नमः श्वभ्यः श्वपतिभ्यश्च वो नमः ।

Meaning:
To you, of the form of dogs, and protectors of dogs, prostration.

Explanation:
Sayana bhashyam (commentary) states that the second Anuvakam starting with ‘Namo Hiranyabaahave’ is meant primarily to worship the many forms assumed sportingly by Parameswara; the third Anuvakam starting with ‘Namas sahamaanaaya’  is aimed mainly at adoring the forms of thieves taken by Parameswara; this fourth Anuvakam starting with ‘Nama Aavyaadinibhya:’ draws attention to the many animal forms assumed by Sri Parameswara.

It was described in the 26 mantras starting with ‘Ishumadbhya:’ that Sri Parameswara alone has taken the form of the entire universe with living and non-living beings. His being the soul of all creation is going to be described in the mantras from ‘Namo Jyeshthaya cha’ (6th Anuvakam). This goes to establish ‘Sivaadvaitam’ (Principle that there is nothing other than Siva), i.e. ‘Atmaadvaitam’ (Principle that there is nothing other than Soul). That Atma (Soul) possesses ‘Samasta chetanaadvaitam’ (Principle of uniquely pervading all living beings) is established by many authoritative passages like ‘Aham Brahmaasmi’, ‘Tattvamasi’ etc. It has been explained in detail in ‘Brahma Mimamsa’ that since Atma is the sub-stratum of all superimposed non-living objects and since sub-stratum alone is the true form of the superimposed object, as shown in ‘Suktirajata’, Atma possesses also ‘Samasta Achetanaadvaitam’ (Principle that Atma is nothing other than all non-living objects).

As ‘Sarvaadvaitam’ (Principle of all in one Atma) has thus been established and as the import of this passage is that alone, there is no scope for doubting as to how Sruti could teach the unity of the Supreme Iswara with lowly creatures like dog and hunter. For the terms ‘svabhya:’, ‘svapatibhya:’ etc., the meaning is not that the bodies of dog and Parameswara are the same. The meaning however is that the consciousness pervading in the dog’s body and the consciousness in Parameswara is the same. It must be understood that if the term ‘sva’ means the body of dog, the intent is the consciousness, which is the sub-stratum and not the dog’s body, which is superimposed. In the Sun, reflected in Ganga and ponds, Ganga’s holiness or the defect of liquor does not attach to it. Similarly, in the Consciousness of Self pervading the bodies of lowly creatures like dog, the defects of lowly creatures or the goodness of higher creatures does not attach to it. This is borne out in the Gita sloka,
‘विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥‘
(‘The wise have equal outlook with a brahmana endowed with learning and humility, a cow, an elephant, a dog and the eater of dog’s flesh.)

 And other passages like
‘किं गङगाम्बुनि बिम्बितेम्बरमणौ चण्डालवापीपयः-
पूरेष्यन्तरमस्ति काञ्चनघटीमृत्कुम्भयोश्चान्तरे ॥‘.
(‘Is there any difference between the Sun’s image reflected in the waters of Ganga and in the pond of a chandala? Is there any difference between the space inside a golden pot and that in a clay pot?’).

For this fourth Anuvaka containing 14 mantras, Rishi is Durvasa; chandas is Mahavirat; Devata is Sambhu.
Dhyanam:
‘भस्मोद्धूलितसर्वाङ्गं जटामण्डलमण्डितम् ।
ध्यायेद्देवं वृषारूढं गणेश्वरयुतं हरम् ॥‘
‘One must meditate on Hara, who has Vibhuti (bhasma-sacred ash) smeared all over the body, decorated with tuft of matted hair, accompanied by Ganesvara and mounted on Vrishabha.’

Chanting of this mantra is capable of granting relief from severe diseases like tuberculosis, fever, special fever related to humours, leprosy etc.
 

पञ्चमोऽनुवाकः
ANUVAKAM  5

Mantra  1
नमो भवाय च रुद्राय च ।

Meaning:
भवाय च- To Parameswara, cause of birth of the universe,  नमः- prostration.    रुद्राय च-  Prostration to Parameswara, the remover of misery of samsara and bestower of moksha.

Explanation:
Now the Rishi starts contemplating on the various great qualities of Sri Parameswara and praying to him. From here upto the mantra ‘Draape’, all the mantras have ‘Nama:’ at the beginning only. These are hence called ‘Anyato Namaskara mantras’. In these Anuvakams, from one ’Nama:’ upto the occurrence of the next ‘Nama:’, it should be treated as one mantra; i.e. ‘नमो भवाय च रुद्राय च ।‘ is one mantra; the next mantra is ‘नमः शर्वाय च पशुपतये च‘. Similarly the following mantras must be considered. In order to make it clear that ‘Nama:’ is treated as adjunct of every descriptive term, ‘cha’ is added to every word.

Mantra  2
नमश्शर्वाय च पशुपतये च ।

Meaning:
शर्वाय च-   To Parameswara, who troubles and destroys everything,   नमः-   prostration.  पशुपतये च-  Prostration to Parameswara, the lord of all beings, called ‘Pasu’.

Explanation:
In these two mantras, Parameswara, who performs the five functions of creation (Srushti), protection (Sthiti), destruction (Samharam), concealment (Tirodhanam) and grace (Anugraham) is worshipped. By ‘Bhavaya’ is meant that he is the cause of creation; ‘Rudraya’ refers to his being the cause of moksha; ‘Sarvaya’ the cause of destruction; ‘Pasupataye’ the cause of bondage as well as protection. ‘Tirodhana’ means bondage and ‘Anugraha’ is moksha (Liberation).

Mantra  3
नमो नीलग्रीवाय च शितिकण्ठाय च ।

Meaning:
नीलग्रीवाय च -   To the black-throated Parameswara (after swallowing Kalakuta poison),   नमः-  prostration.   शितिकण्ठाय च- Prostration to him, with white throat (before consuming the poison).

Explanation:
This mantra brings out the compassion of Sri Parameswara in protecting the worlds by consuming the poison, without bothering about disfiguring his throat.

Mantra  4
नमः कपर्दिने च व्युप्तकेशाय च ।

Meaning:
कपर्दिने च-  To Parameswara with matted locks,  नमः-  prostration.   व्युप्तकेशाय च- Prostration to Parameswara of Sanyasi form with clean shaven head.

Explanation:
‘Kapardi’ means one who has adorable matted locks. This serves to remind of the greatness that a part of these matted locks became ‘Virabhadra’, who destroyed Dakska’s yagna. Sruti states the characteristics of Sanyasis, who are Paramahamsas: ‘They sport shaven heads; they wear saffron coloured clothes; their hair and yagnopavita is Atma gnana’. Dattatreya, Durvasa et al were such Gnanis in previous yugas. In this Kaliyuga, as per the statement, ‘चतुर्भिस्सहितः शिष्यैश्शङ्करोवतरिष्यति’ (Sri Parameswara is going to incarnate with four disciples), Sri Sankara Bhagavatpada Acharya Swamigal, incarnation of Sri Parameswara, also had these characteristics. The term ‘Vyptakesaaya cha’ signifies that it is Sri Parameswara alone who shines in these forms.

In the Sruti passage, ‘ब्रह्माधिपतिर्ब्रह्मणोधिपतिः’, Sri Parameswara is described as the pioneer of the tradition of Brahmavidya (Knowledge of Brahman). It is clear that he took the forms of Sankaracharya et al and became pioneers of the tradition of Brahmavidya.

Mantra  5
नमस्सहस्राक्षाय च शतधन्वने च ।

Meaning:
सहस्राक्षाय-   To Parameswara with many eyes, i.e. the Omnicient, capable of perceiving everything directly,   नमः-   prostration.   शतधन्वने च-  Prostration to Parameswara, with many bows.

Explanation:
Sri Parameswara has many bows like Pranava (Omkara), Veda, Meru Mountain, Pinakam (bow in his hand) etc. It is stated in Mahabharata that during Tripurasamhara, Sri Parameswara used Meru Mountain as bow and Vishnu as arrow and again, Omkara as bow and Savitri as bow-string.

Mantra  6
नमो गिरिशाय च शिपिविष्टाय च ।

Meaning:
गिरिशाय-   To Parameswara, living in Kailasa mountain,   नमः-   prostration.    शिपिविष्टाय-  (as per the Vedic passage ‘विष्णुः शिपिविष्टः’) Prostration to Parameswara in the form of Vishnu.

Mantra  7
नमो मीढुष्टमाय चेषुमते च ।

Meaning:
मीढुष्टमाय च-   To Parameswara in the form of Hiranyagarbha, the creator of universe, or, in the form of clouds showering heavy rains,      नमः-   prostration.   इषुमते च- Prostration to him who has excellent arrows.

Explanation:
The terms ‘Girisa’, ‘Sipivishta’ and ‘Meedhushtama’ denote that Parameswara is in the form of the Trinity- Rudra, Vishnu and Brahma respectively.

Mantra  8
नमो ह्रस्वाय च वामनाय च ।

Meaning:
ह्रस्वाय च-  To Parameswara in small form,   नमः-  prostration.   वामनाय च- Prostration to one with small limbs.

Explanation:
‘Hrasva’ signifies ‘Daharopasyamurthi’ (Form to be worshipped in the heart-space); ‘Vamana’ refers to the form of Mahaganapathi.

Mantra  9
नमो बृहते च वर्षीयसे च ।

Meaning:
बृहते च-   To Parameswara of large form,     नमः-  prostration.   वर्षीयसे च- Prostration to one with noble qualities.

Explanation:
‘बृहत्’ has also been interpreted as one in the form of Parabrahman, who is present at all times and in all places.

Mantra  10
नमो वृद्धाय च संवृध्वने च ।

Meaning:
वृद्धाय च-    To the aged one,  संवृध्वने च-  to Parameswara, adored by unique songs of praise and prostrations,  नमः- prostration.

Explanation:
‘वृद्धः’ means that he is very old, as he is worshipped by all others and he does not worship anyone else. It does not mean that many years have passed since his birth. ‘संवृध्वा’ means that he grows, being worshipped with unique songs of praise, not applicable to other Devatas. It is also interpreted as one who bestows the desired objects on his devotees and grows them.

Mantra  11
नमो अग्रियाय च प्रथमाय च ।

Meaning:
अग्रियाय च-   To one who has been in existence prior to the birth of the world,   प्रथमाय च-   to Easwara, who is the first in comparison with all others,  नमः-  prostration.

Explanation:
‘प्रथमाय’ has been stated to convey that though Sruti states through passages like ‘हिरण्यगर्भस्समवर्तताग्रे-‘ etc. that Hiranyagarbha existed prior to the birth of the universe, Parameswara existed as even his cause. This means that Parameswara is the cause of all universe. Though his being the cause of the universe is taught through ‘नमो भवाय च’, it is conveyed here that Parameswara is indeed the cause of even Hiranyagarbha, who is considered as the cause of the universe.

Mantra  12
नम आशवे चाजिराय च ।

Meaning:
आशवे च-    To the one who is all-pervasive,    अजिराय च-  to Parameswara, who is master in going everywhere,   नमः-  prostration.

Mantra  13
नमश्शीघ्रियाय च शीभ्याय च ।

Meaning:
शीघ्रियाय च-    To one present in waters travelling fast,   शीभ्याय च-  to Easwara present in large masses of flowing waters,     नमः-  prostration.

Mantra  14
नम ऊर्म्याय चावस्वन्याय च ।

Meaning:
ऊर्म्याय च-    To one present in waves,    अवस्वन्याय च-   to Parameswara present in waters making no sound,   नमः-  prostration.

Mantra  15
नमस्स्रोतस्याय च द्वीप्याय च ।

Meaning:
स्रोतस्याय च-   To one present in small flows of water,    द्वीप्याय च-   to Parameswara, present in lands where water flows around in two parts, or, present in places like ‘Jambudvipa’,    नमः-  prostration.

The essential import of the 14th and 15th mantras is that Sri Parameswara pervades everywhere and it is only his power which fills all places.
 

षष्टोऽनुवाकः
ANUVAKAM  6

Mantra  1
नमो ज्येष्ठाय च कनिष्ठाय च ।

Meaning:
ज्येष्ठाय च-  Of the form of those who are superior in age, learning etc.,   कनिष्ठाय च-   to Parameswara in the form of those who do not possess such merits,   नमः-  prostration.

Mantra  2
नमः पूर्वजाय चापराजाय च ।

Meaning:
पूर्वजाय च-    To one who is the first cause of everything,    अपरजाय च-    to Easwara, who is also the result occuring later,   नमः-  prostration.

Explanation:
The intent is that Parameswara first appeared as Hiranyagarbha at the beginning of creation and as Kalaagni at the closing time.

Mantra  3
नमो मध्यमाय चापगल्भाय च ।

Meaning:
मध्यमाय च-    To one in the form of youth (middle in the aging process),   अपगल्भाय च-    to Easwara in the form of a boy,   नमः-  prostration.

Explanation:
‘मध्यमाय’ has also been interpreted as one who takes the forms of beings in the intermediate stage between creation and destruction.

Mantra  4
नमो जघन्याय च बुध्नियाय च ।

Meaning:
जघन्याय च-   To one in the form of calf etc. appearing from the rear of cow etc.,   बुध्नियाय च-   to Easwara in the form of root etc. appearing in the bottom of tree etc.,    नमः-  prostration.

Mantra  5
नमस्सोभ्याय च प्रतिसर्याय च ।

Meaning:
सोभ्याय च-   To one who appeared in the world of men,    प्रतिसर्याय च-   to Easwara present in the universe of moving beings,   नमः- prostration.

Explanation:
As per the Vedic saying ‘उभाभ्यामेव मनुष्यलोकम्’, this world of men is called ‘सोभः’, as both sin and religious merit are found here. As ‘शाल्वः सोभमधिष्टाय’ is mentioned in Mahabharata, it has been said that ‘सोभः’ refers to a city of Gandharvas. ’प्रतिसरः’ has two meanings: the moving universe capable of shifting from place to place; the sacred thread of protection tied on the hand on auspicious occasions like marriage etc. The import is that Sri Parameswara is the inner presence in all materials.

Mantra  6
नमो याम्याय च क्षेम्याय च ।

Meaning:
याम्याय च-  To one present in Yamaloka,  क्षेम्याय च- to Easwara present in Swargaloka,   नमः-  prostration.

Explanation:
Alternatively ‘यमः’ has been interpreted as the time of death and ‘क्षेमः’ as protection, moksha and secret place; this leads to the interpretation of Parameswara as one who appears at the last moment of life, protector, bestower of moksha and one whose abode is secret.

Mantra  7
नम उर्वर्याय च खल्याय च ।

Meaning:
उर्वर्याय च-   To one who stays in a place full of all foodgrains,   खल्याय च-  to Parameswara who is in the threshing floor,  नमः-  prostration.

Mantra  8
नमः श्लोक्याय चावसान्याय च ।

Meaning:
श्लोक्याय च-   To one who is extolled through Vedic mantras (in Karma kanda),   अवसान्याय च-   to Easwara, established by Upanishads occuring at the end of Vedas,   नमः-  prostration.

Explanation:
The above terms can also mean one who is extolled by all verses and who exists when everything comes to an end.

Mantra  9
नमो वन्याय च कक्ष्याय च ।

Meaning:
वन्याय च-   To one in the form of tree etc. in the forest,  कक्ष्याय च-   to Easwara in the form of plant, creeper etc. in bushes,  नमः-  prostration.

Mantra  10
नमः श्रवाय च प्रतिश्रवाय च ।

Meaning:
श्रवाय च-   To one in the form of sound,   प्रतिश्रवाय च-  to Easwara in the form of echo,  नमः- prostration.

Explanation:
Alternatively, the meaning can be one who is famous in all places and who is in the form of answer.

Mantra  11
नम आशुषेणाय चाशुरथाय च ।

Meaning:
आशुषेणाय च-    To one who has fast moving army,   आशुरथाय च-  to Easwara who has fast moving chariot,  नमः-  prostration.

Mantra  12
नमः शूराय चावभिन्दते च ।

Meaning:
शूराय च-   To one who is valorous,  अवभिन्दते च-   to Easwara, who rends and breaks those who spoil dharma,  नमः-  prostration.

Mantra  13
नमो वर्मिणे च वरूथिने च ।

Meaning:
वर्मिणे च-   To one wearing armour,  वरूथिने च-  to Parameswara, whose place is such that he can protect the charioteer,  नमः-  prostration.

Explanation:
There is a place in the chariot called ‘वरूथं’, which is meant for protecting the charioteer in times of emergency. ‘वरूथं’ can also mean excellent home. This leads to the meaning that Parameswara has excellent home.

Mantra  14
नमो बिल्मिने च कवचिने च ।

Meaning:
बिल्मिने च-  To one who has turban etc. for protecting the head in times of war,   कवचिने च-  to Easwara who has armour,   नमः-  prostration.

Explanation:
वर्म- the dress worn upto the waist. कवचम्- the dress worn upto the ankle. Or, the two words can also mean the dress worn on the body and the mantra etc. chanted for protecting the body respectively.

Mantra  15
नमः श्रुताय च श्रुतसेनाय च ।

Meaning:
श्रुताय च-  To one who is famous in Vedas,   श्रुतसेनाय च-  to Easwara, who has famous armies,  नमः-  prostration.

Explanation:
For the fifth and sixth Anuvakams, Rishi and Devata are both Parameswara himself. Chandas for the fifth Anuvakam is Mahavirat and for the sixth, Mahapankti.

Dhyanam:
‘गौरीकराम्बुजन्यस्तस्वर्णशैलशरासनम् ।
इषुहस्तं रथारूढं नरनारीतनुं स्मरेत् ॥‘
‘One should meditate on the Ardhanareeswara form, with half the body being male and the other half, female; having bow of Meru Mountain, given in the hand of Parvati; with arrow in his own hand; and, seated in the chariot.’

It has been said that the fruit of chanting this mantra consists of victory over enemies, long life, expansion of kingdom, attainment of good son etc. and that by consuming ‘charu’ (rice, barley and pulse boiled and used in oblation to Gods) for three days and chanting this mantra for 11 days without break, one can attain mastery over the power of the mantra.
 

सप्तमोऽनुवाकः
ANUVAKAM  7

Mantra  1
नमो दुन्दुभ्याय चाहनन्याय च ।

Meaning:
दुन्दुभ्याय च-  To one who is present in kettle-drum,   आहनन्याय च- to one who is present in the stick used for beating the drum.

Explanation:
In this seventh Anuvakam also, Sri Parameswara is adored as One who is in the hearts of all beings and is indeed all.
(Meaning is being given only for new words. As in the previous Anuvakam, add ‘Prostration to that Parameswara’ in the respective mantras.)

Mantra  2
नमो धृष्णवे च प्रमृशाय च ।

Meaning:
धृष्णवे च-  To one who does not run away from battle showing his back,  प्रमृशाय च- to one who knows the intricacies of the opposing army.

Mantra  3
नमो दूताय च प्रहिताय च ।

Meaning:
दूताय च-   To one who is proficient in conveying our message to others and getting to know of their intent,   प्रहिताय च – to one who is sent by the master for fulfilling a task.

Mantra  4
नमो निषङ्गिणे चेषुधिमते च ।

Meaning:
निषङ्गिणे च-     To the holder of sword,  इषुधिमते च-   to the holder of quiver of arrows.

Mantra  5
नमस्तीक्ष्णेषवे चायुधिने च ।

Meaning:
तीक्ष्णेषवे च-   To the holder of sharp rrows,   आयुधिने च-  to the holder of superior, or many weapons.

Mantra  6
नमस्स्वायुधाय च सुधन्वने च ।

Meaning:
स्वायुधाय च-   To the holder of superior weapons,    सुधन्वने च- to the holder of superior bow.

Mantra  7
नमस्स्रुत्याय च पथ्याय च ।

Meaning:
स्रुत्याय च-   To one who is in narrow pathway (fit for only one person to walk),   पथ्याय च- to one who is in the highway where chariot etc. travel.

Mantra  8
नमः काट्याय च नीप्याय च ।

Meaning:
काट्याय च-    To one who is in small channel,    नीप्याय च- to one who is in large streams.

Mantra  9
नमस्सूद्याय च सरस्याय च ।

Meaning:
सूद्याय च-     To one who is in muddy place,   सरस्याय च- to one who is in tank.

Mantra  10
नमो नाद्याय च वैशन्ताय च ।

Meaning:
नाद्याय च -    To one who is in rivers,   वैशन्ताय च-  to one who is in small ponds.

Mantra  11
नमः कूप्याय चावट्याय च ।

Meaning:
कूप्याय च-    To one who is in wells,  अवट्याय च-  to one who is in ditches.

Mantra  12
नमो वर्ष्याय चावर्ष्याय च ।

Meaning:
वर्ष्याय च-    To one who is in rain waters,   अवर्ष्याय च- to one who is in drought condition.

Explanation:
It is established that Easwara is the cause of rain and its absence, depending on the karmas of beings.  अवर्ष्याय- has also been interpreted as one who is in the ocean waters, not dependent on rain.

Mantra  13
नमो मेघ्याय च विद्युत्याय च ।

Meaning:
मेघ्याय च-    To one who is in the cloud,   विद्युत्याय च- to one who is in lightning.

Mantra  14
नम ईध्रियाय चातप्याय च ।

Meaning:
ईध्रियाय च-    To one who is in the stain-free clouds of the autumn season,   आतप्याय च- to one who is in the Sun’s heat.

Mantra  15
नमो वात्याय च रेष्मियाय च ।

Meaning:
वात्याय च-  To one who is in air,  रेष्मियाय च-  to one who is in the time of Pralaya (Final Dissolution).

Mantra  16
नमो वास्तव्याय च वास्तुपाय च ।

Meaning:
वास्तव्याय च-   To one who is in cow, horse etc.,  वास्तुपाय च-   to one who protects the plot of land meant for constructing house,  नमः- Prostration to that Parameswara.

Explanation:
This seventh Anuvakam is a single Mahamantra, containing these sixteen internal mantras. Rishi of this Mahamantra is Romasa; Chandas is Mahaanushtup; Devata is Rudra.

Dhyanam:
“जटाभिर्लम्बमानाभिर्नृत्यन्तमभयप्रदम् ।
देवं शुचिस्मितं ध्यायेद्व्याघ्रचर्मपरिष्कृतम् ॥“

“One should meditate on Mahadeva, who dances with tresses hanging, grants freedom from fear, has a gentle smile and wears tiger skin.”

Repetition of this mantra will bestow benefits like intellect, long life, health, wealth, sons, learning, moksha etc.



अष्टमोऽनुवाकः
ANUVAKAM  8

Mantra  1
नमस्सोमाय च रुद्राय च ।

Meaning:
सोमाय च-   To One with Uma,   रुद्राय च-   to Parameswara, who relieves one of the misery of samsara,   नमः-  prostration.

Explanation:
In this eighth Anuvakam, Sri Parameswara is adored through 17 internal mantras, establishing that he is to be adored by all, bringing out some of his qualities and stating that he is the indwelling soul of all creation.

The term ‘Rudra’ shows that Parameswara alone is capable of removing the misery of samsara. रुतं संसारदुःखं द्रावयतीति रुद्रः-  Further, Svetasvatara Upanishad states that relief from the misery of samsara will result only from knowledge of Sri Parameswara.
“यदा चर्मवदाकाशं वेष्टयिष्यन्ति मानवाः ।
तदा शिवमविज्ञाय दुःखस्यान्तो भविष्यति ॥“
“When men roll the sky like a piece of skin, it is only then that reief from the misery of samsara will result without knowing Siva.” The import is that just as sky can never be rolled, it is impossible to get relief from the troubles of samsara without the knowledge of Siva.

In order to establish that Parameswara’s greatness in such removal of the misery of samsara is only due to his being together wioth Uma, the term ‘सोमाय’ has been used in conjunction. In the word ‘Uma’, the letters of Pranava (Om) are interchanged. The meaning of the word ‘Uma’ is same as that of Pranava, viz. Parsasakti. The resident Devata of Brahmavidya is the power of Sri Parameswara alone, called ‘Parasakti’ and ‘Chichchakti’. It is therefore clear that Parameswara, in association with that Sakti, bestows Atmagnanam and relieves the devotee from the misery of samsara. Passages of Svetasvatara Upanishad like ‘ते ध्यानयोगानुगता अपश्यन् देवात्मशक्तिं स्वगुणैर्निगूढाम्’ make it clear that Atmagnanam was attained by Maharishis only through the grace of Uma. This has also been referred in detail in Talavakara Upanishad, Sivapuranam, Kurmapuranam etc. That is why it is stated in the passage of Kaivalyopanishad,
‘उमासहायं परमेश्वरं प्रभुं त्रिलोचनं नीलकण्ठं प्रशान्तम् ।
ध्यात्वा मुनिर्गच्छति भूतयोनिं समस्तसाक्षिं तमसः परस्तात् ॥‘ and in passages from Puranas like
‘पार्वती परमा देवी ब्रह्मविद्याप्रदायिनी ।
तस्मात्सह तया शक्त्या हृदि पश्यन्ति ये शिवम् ।
तेषां शाश्वतिकी सिद्धिर्नेतरेषामिति श्रुतिः ।‘ that Parameswara is able to grant Moksha only because he is with Uma.

Mantra  2
नमस्ताम्राय चारुणाय च ।

Meaning:
ताम्राय च-   To One of the form of Surya of copper-red hue at dawn,    अरुणाय च- to One who is Surya of a little red hue after a while.

Explanation:
Devatas would appear before the worshipper after a long time spent in worship with discipline. But Surya appears every day before people and is ready to bestow the desired boons. It is enough if we worship that Surya, meditating on him as Sri Parameswara; we can obtain all merits. The Sruti passage ‘उद्यन्तमस्तं यन्तमादित्यमभिध्यायन्’ says that if one meditates on Surya as Brahman at dawn and dusk, he will fulfill all desires. But this Rudropanishad states with great compassion that even if one misses to meditate during that time, one can still get all benefits by meditating on Surya as Brahman after a little while when he is a little red in hue.

The import of this mantra is that as Sri Parameswara appears in the form of Surya and bestows very easily all merits on all persons, he alone should be worshipped.

Mantra  3
नमश्शङ्गाय च पशुपतये च ।

Meaning:
शङ्गाय च-    To one who reaches comforts to people,   पशुपतये च- to the protector of all persons like Brahma et al.

Explanation:
As the welfare of the protected is under the patronage of the protector, for ‘शङ्गः’, the reason is given by ‘पशुपतिः’. This means that Parameswara is alone to be worshipped, as he provides comfort to everyone.

Mantra  4
नम उग्राय च भीमाय च ।

Meaning:
उग्राय च-    To one who is greater than all,    भीमाय च- to the terrible one.

Explanation:
As ‘ugra’ is not qualified by the persons than whom he is greater, it is clear that he is greater than all. From Sruti passages like ‘भीषास्माद्वातः पवते’ etc., we find that great gods like Indra, Agni et al perform their duties properly in fear of Sri Parameswara and hence Parameswara is greater than all.

The import of this mantra is that as he is the greatest, Sri Parameswara is alone to be worshipped.

Mantra  5
नमो अग्रेवधाय च दूरेवधाय च ।

Meaning:
अग्रेवधाय च-   To one who stands ahead of his devotees in the battlefield and kills the enemies, दूरेवधाय च-   to one who destroys the strength, valour etc. of the enemies of devotees, who are at a great distance, even before commencement of battle.

That he fights the battle standing ahead of his devotees is described as under by Arjuna in Mahabharata in Drona Parva.
“संग्रामे शास्त्रवानीकं शरौघैर्विमृदन्नहम् ।
अग्रतो लक्षये यान्तं पुरुषं पावकप्रभम् ।।
ज्वलन्तं शूलमुद्यम्य यां दिशं प्रतिपद्यते ।
तस्यां दिशि विशीर्यन्ते शत्रवो मे महामते ॥
ततो दग्धानरीन् सर्वान् पृष्टतोनुदहाम्यहम् ।
तेन भग्नानरिगणान् मद्भग्नान्मन्यते जनः ॥“
“While felling the enemies with arrows in the battlefield, I find a Person standing ahead of me. He is brilliant like Agni, with a Trisula in the hand. In whichever direction he goes, my enemies in that direction are burnt and killed by him. I follow him and attack the same persons, who have already been attacked by him. Onlookers are unaware of this truth and think that my enemies have indeed been attacked and felled by me.

That Sri Parameswara drains away the strength etc. of the distant enemies even before commencement of battle has also been stated by Sri Krishna to Arjuna in Santhi Parva in Mokshadharma Prakaranam.
“यस्तु तेह्यग्रतो याति युद्धे संप्रत्युपस्थिते ।
तं विद्धि रुद्रं कौन्तेय.................. and
निहतान् तेन वै पूर्वं हतवानसि वै रिपून् ।
अप्रमेयप्रभावं तं देवदेवमुमापतिम् ।
भजस्व प्रयतो नित्यं विश्वेशं हरमव्ययम् ॥“
“Arjuna! Know that the person whom you saw going in front of you during the war is Rudra. You killed those enemies whom he initially attacked and killed. Hence adore with a controlled mind, that Umapati, Devadeva, of immeasurable greatness, Lord of the universe, the Changeless.”

With the view that he and Parameswara are the same, Gitacharya states in the Gita ‘मयैवैते निहताः पूर्वमेव’, i.e. these enemies were killed by me alone earlier. Hence there is no conflict between his statements in Mokshadharma and Gita.

The import of this mantra is that as Parameswara alone is the cause of victory, those desirous of victory should worship Sri Parameswara alone.

Mantra  6
नमो हन्त्रे च हनीयसे च ।

Meaning:
हन्त्रे च-    To one who torments (those who disregard him out of arrogance),    हनीयसे च- to one who torments very much (those who disregard and abuse him out of hatred).

Explanation:
As an example of Parameswara being ‘Hanta’, we can cite Ravana. Disregarding Parameswara out of arrogance born of physical strength and wealth, he inserted his fingers at the foot of the Kailasa mountain with a view to dislodging it. Parameswara pressed his big toe of the foot. Ravana felt miserable for long with crushed fingers. Parameswara released him later out of compassion.

For ‘Haniyaan’, one can cite the example of Daksha. Out of hatred for Parameswara, he abused him in many ways and performed yaga without offering him Havirbhaga. Virabhadra appeared at that time and cut off his head; the yagasala was burnt down; the altars were rendered impure and Agnis were put out; the sacrificial animal-pillars were removed and used for beating the Devas. The Ritviks were whipped; the moustache of Bhrigu, teeth of Pushan and eyes of Bhaga were gouged out. What a misery! There was none who could protect them at that time.

The import of this mantra is that as disregard and criticism of Parameswara is known to cause many troubles, all should worship Parameswara.

Mantra  7
नमो वृक्षेभ्यो हरिकेशेभ्यः ।

Meaning:
हरिकेशेभ्यः-  Having green-coloured leaves (like hair),  वृक्षेभ्यः- to One in the form of trees.

Explanation:
Just as hair are innumerable and protect the head, leaves are also numerous and protect the tree; hence leaves are called hair here.

The import of this mantra is that being in the form of trees like Palasa, Bilva, Peepul etc., Parameswara helps in performance of yagas in this world, and being in the form of Kalpaka tree in the upper world, he grants all enjoyments; hence Sri Parameswara should be worshipped by those desirous of these benefits.

Mantra  8
नमस्ताराय ।

Meaning:
ताराय- Of the form of Pranava.

Explanation:
It is stated in Veda and Sivapuranas that the meaning of Pranava (Omkara) is Sri Parameswara. In the sense that there is no difference between word and direct meaning, and word and intended import, Sri Rudra can be said to be of the form of Pranava.

‘तारः’ can also be interpreted to mean one who helps in rescuing Jivas from the ocean of samsara and bestows Mukti.

The import of this mantra is that Sri Parameswara should be worshipped for Moksha also.

Mantra  9
नमश्शंभवे च मयोभवे च ।

Meaning:
शम्भवे च-   To one who is the cause of happiness in this world,   मयोभवे च- to one who is the cause of comfort in the upper world.

Explanation:
The import is that as Sri Parameswara is alone the cause of all comfort in this as well as the upper worlds, he alone should be worshipped by those who are desirous of it.

Mantra  10
नमश्शङ्कराय च मयस्कराय च ।

Meaning:
शंकराय च-   To one who provides comfort in this world (being in the form of father, mother et al),  मयस्कराय च-  to one who bestows happiness in the upper world including Moksha (being in the form of Acharya, Sastra etc.)

Explanation:
The previous mantra means that he bestows happiness himself; this mantra should be interpreted to mean that he grants happiness through others. There is therefore no fault of repetition.

Mantra  11
नमश्शिवाय च शिवतराय च ।
Meaning:
शिवाय च-   To the bestower of all merits,   शिवतराय च-  to the greatest among the bestowers of merits.

Explanation:
In the Sruti passage ‘शिव एकोध्येयश्शिवंकरः’, ‘Sivasankara:’ hs been used as explanation of ‘Siva’. Hence the term ‘Siva’ here has been interpreted as the bestower of merits. The other meanings given in Puranas culminate finally in the Vedic explanation of ‘Sivasankara’. As Agni is called ‘Siva’ in the Vedic passage ‘पावको अस्मभ्यं शिवो भव’ and similarly as even the path of travel is called Siva’ in the passage ‘पन्थानस्सन्तु मे शिवाः’, the appellation ‘शिवतरः’ has been given to Parameswara. The meaning is that Sri Parameswara is greater than all objects called ‘Siva’ in Veda or in worldly parlance and that he is indeed capable of bestowing merits even on those very objects.

Hence the import of this mantra is that those desirous of spiritual advancement should worship Sri Parameswara alone. This has been clearly stated in Upanishad as ‘शिव एकोध्येयः शिवंकरः सर्वमन्यत्परित्यज्य’.

This mantra is the central gem in the pearl necklace of Rudropanishad worn by Veda, the mother. It has been stated:
“विद्यासु श्रुतिरुत्कृष्टा रुद्रैकादशिनी श्रुतौ ।
तत्र पञ्चाक्षरी तस्यां शिव इत्यक्षरद्वयम् ॥“
“Of Vidyas, Veda is the greatest; in Veda, ‘Sri Rudram’ containing 11 Anuvakams is the greatest; in that the Panchakshara ‘Nama: Sivaya’ is the greatest; there too, the two letters ‘Siva’ are the greatest.”

In Agamas, the term ‘Siva’ is called ‘Jivaratnam’. Siva Puranas have explained in detail the merits of this Name.

Mantra  12
नमस्तीर्थ्याय च कूल्याय च ।

Meaning:
तीर्थ्याय च-   To one who resides in holy waters like Ganga,  कूल्याय च- to one who resides in the banks.

Explanation:
After worshipping Sri Parameswara so far explaining the reasons for the necessity of everyone for adoring him, the Rishi prays till the end of this Anuvakam explaining his being the indweller of everything.

Mantra  13
नमः पार्याय चावार्याय च ।

Meaning:
पार्याय च-   To one who resides on the opposite bank of the river,   अवार्याय च- to one who resides on this bank.

Explanation:
Another interpretation has been that as one to be meditated upon by those who are keen on Moksha, he resides on the opposite bank of the ocean of samsara, and that as the bestower of desired objects, he resides in the middle of the ocean of samsara.

Mantra  14
नमः प्रतरणाय चोत्तरणाय च ।

Meaning:
प्रतरणाय च-    To one in the form of chant of mantra etc. enabling tiding over sins,     उत्तरणाय च- to one, whose form is the greatest Gnana, enabling crossing of the ocean of samsara.

Mantra  15
नम आतार्याय चालाद्याय च ।

Meaning:
आतार्याय च- To one who stays in the place of our return,   अलाद्याय च-  to one who inspires the jiva enjoying fully the fruits of karma.

Explanation:
‘आतार्याय च’ has also been interpreted as the bestower of grace on jivas, who, without obtaining true Knowledge, perform karmas with desire and keep returning to the ocean of samsara. The term ‘अलाद्यः’ has been explained as ‘अलं- पूर्णं यथा भवति तथा कर्मफलमत्तीति-अलादः-जीवः तत्र भवः-अलाद्यः’.

Mantra  16
नमः शष्प्याय च फेन्याय च ।

Meaning:
शष्प्याय च-   To one who resides in tender grass,   फेन्याय च- to one who resides in foam.

Mantra  17
नमस्सिकत्याय च प्रवाह्याय च ।

Meaning:
सिकत्याय च -  To one who resides in sands,  प्रवाह्याय -  to Rudra who is in torrential flows,  नमः-  prostration.
 

नवमोऽनुवाकः
ANUVAKAM  9

Mantra  1
नम इरिण्याय च प्रपथ्याय च ।

Meaning:
इरिण्याय च-   To one who is in salty land,  प्रपथ्याय च-  to Easwara, who is in the path trodden by many and is worn-out,    नमः- prostration.

Explanation:
In this ninth Anuvakam also, Sri Parameswara is worshipped as the indweller in everything.

Mantra  2
नमः किँशिलाय च क्षयणाय च ।

Meaning:
किँशिलाय च-     To one who is in a region full of small stones, or, stones giving rise to doubt as to whether they are stones or crystals,    क्षयणाय च – to one who is in a place suitable for living.

Mantra  3
नमः कपर्दिने च पुलस्तये च ।

Meaning:
कपर्दिने च-    To one who has matted tresses,   पुलस्तये च-  to one who stands in front of devotees, or, has nice hair.

Explanation:
These two terms convey that while giving darshan to devotees, he sometimes appears with matted tresses and at other times, with nice hair.

Mantra  4
नमो गोष्ठ्याय च गृह्याय च ।

Meaning:
गोष्ठ्याय च-   To one who is in cow-pen,   गृह्याय च – to one who is in house.

Mantra  5
नमस्तल्प्याय च गेह्याय च ।

Meaning:
तल्प्याय च-    To one who is in a cot,   गेह्याय च – to one who is in upper floor.

Mantra  6
नमः काट्याय च गह्वरेष्ठाय च ।

Meaning:
काट्याय च-    To one who is in a place not accessible because it is full of thorns, creepers, plants etc.,    गह्वरेष्ठाय च -  to one who is in mountain cave etc.

Mantra  7
नमो हृदय्याय च निवेष्प्याय च ।

Meaning:
हृदय्याय च-   To one who is in deep vortices,   निवेष्प्याय च – to one who is in snowy water.

Mantra  8
नमः पाँसव्याय च रजस्याय च ।

Meaning:
पाँसव्याय च-    To one who is in invisible minute dust like atom etc.,    रजस्याय च- to one who is in visible larger dust particles.

Mantra  9
नमः शुष्क्याय च हरित्याय च ।

Meaning:
शुष्क्याय च-   To one who is in dry trees,    हरित्याय च-  to one who is in moist green trees.

Mantra  10
नमो लोप्याय चोलप्याय च ।

Meaning:
लोप्याय च-   To one who is in solid ground where grass etc. cannot grow,   उलप्याय च- to one who is in tiny grass.

Mantra  11
नम ऊर्व्याय च सूर्म्याय च ।

Meaning:
ऊर्व्याय च-   To one who is in earth,    सूर्म्याय च-  to one who is in rivers with beautiful waves.

Mantra  12
नमः पर्ण्याय च पर्णशद्याय च ।

Meaning:
पर्ण्याय च-    To one who is in leaves,    पर्णशद्याय च-  to one who is in heaps of dry leaves.

Mantra  13
नमोऽपगुरमाणाय चाभिघ्नते च ।

Meaning:
अपगुरमाणाय च-    To one who carries weapons (to punish deserving sinners),     अभिघ्नते च-   to one who beats them.

Mantra  14
नम आक्खिदते च प्रक्खिदते च ।

Meaning:
आक्खिदते च-     To one who causes minor trouble,   प्रक्खिदते च-    to Rudra, who causes much misery,   नमः-  prostration.

Explanation:
In the 13th and 14th mantras, Rudramurtis, who punish sinners, are adored. In accordance with the sins of the sinners, some Rudramurtis hold just weapons in their hands; some just beat; some others cause minor amount of trouble; some attack severely and cause much misery. These four types of Murtis are denoted by the four terms: ‘अपगुरमाणाय, अभिघ्नते, आक्खिदते, प्रक्खिदते’.

For this Mahamantra, commencing with ‘Namassomaya’ and having 31 internal mantras, Rishi and Devata are both Sri Rudra; Chandas is Anushtup. It is stated in Abhinavasankarabhashya that the dhyana slokas ‘रूपयौवनसम्पन्ना—‘ etc. given in 3rd Anuvakam, should be taken as dhyanaslokas here also.

In Bhattabhaskarabhashya, the following dhyanasloka is seen:
“पिनाकपाणिं भूतेशमुद्यत्सूर्यायुतद्युतिम् ।
भूषितं भुजगैर्ध्यायेत्कण्ठेकालं कपर्दिनम् ॥“
“One should meditate on Parameswara, brilliant like ten thousand rising Suns, holding the bow ‘Pinaka’ in his hand, decorated with serpents, wearing matted tresses, blue-necked and Lord of Bhutas.”

Empire, wealth, Siva’s state etc. are benefits secured by repeated chanting of this mantra.

Mantra  15
नमोवः किरिकेभ्यो देवानाँ हृदयेभ्यः ।

Meaning:
देवानां हृदयेभ्यः-     To Rudraganas, perceived only by Devas (and not by humans),    किरिकेभ्यः-   to the ganas who torture sinners as they like,   नमः-  prostration.

Explanation:
In the 5 mantras starting from this, Rudraganas, not perceived by humans and torturing the evil persons from unseen places, are worshipped. The term, ‘देवानां हृदयेभ्यः’ meaning ‘perceptible only to Devas’, should be attached to the four mantras ’विक्षीणकेभ्यः, विचिन्वत्केभ्यः...’ etc., as the Rudraganas referred here are perceived only by Devas and not by humans.

Mantra  16
नमो विक्षीणकेभ्यः (देवानाँ हृदयेभ्यः)

Meaning:
 विक्षीणकेभ्यः- (Prostration to those Rudraganas) who torture in many ways.

Mantra  17
नमो विचिन्वत्केभ्यः (देवानाँ हृदयेभ्यः)

Meaning:
विचिन्वत्केभ्यः-  (Prostration to those Rudraganas) who seek out (sinners for punishing and the virtuous for rewarding).

Mantra  18
नम आनिर्हतेभ्यः (देवानाँ हृदयेभ्यः)

Meaning:
आनिर्हतेभ्यः-  (Prostration to those Rudraganas) who torture in accord with the sins committed by sinners.

Mantra  19
नम आमीवत्केभ्यः(देवानाँ हृदयेभ्यः)

Meaning:
आमीवत्केभ्यः-  (Prostration to those Rudraganas) who pervade everywhere for catching and punishing the sinners.

Explanation:
For this Mahamantra having 5 internal mantras starting with ‘नमो वः किरिकेभ्यः’, Rishi is Agni; Chandas is Trishtup; Devata is Rudra.

Dhyanam:
“विश्वतः पाणिपादं तं विश्वतोक्षिशिरोमुखम् ।
ज्वलन्तं विश्वमावृत्य तेजोराशिं शिवं स्मरेत् ॥“
“One should meditate on Siva, whose hands, feet, eyes, heads and faces pervade the entire universe and whose concentrated brilliance envelops the universe.”

It has been stated that by many applications of this mantra, benefits like being emperor of the whole world, enormous wealth, great poetry, lofty enjoyments, Siva Sakshatkaram (Realisation of Siva) etc. would accrue.

The mode of application, ‘Purascharanam’ (chanting repeatedly and performing homa as laid down in rules), the benefits that accrue therefrom etc. are all explained in detail in the book ‘Rudrakalpam’. They should be learnt from Guru and observed.