Sri Rudram Sanskrit Pdf

[Barb Frison]

It is one of the most sacred and powerful Vedic hymns and is recited in poojas and homam by Vedic pundits for all round benefits. Those who want to go through the meaning may please read Sanskrit phrases and English transliteration here.

Sri Rudram is found in the Krishna Yajurveda, Taittariya Samhita along with its companion text Chamakam. Like all Vedic texts it is pleasing to the ear but confounding to the intellect. The melody and rhythm are unique and comfortable from the first listening, but once you dive into the meaning the problems arise!

In the Vedic tradition, all the deities have two seemingly contradictory manifestations; peaceful and fierce. In the Rig Veda, Rudra is associated with the dramatic fierceness of the thunderstorm and lightening which strikes at men and cattle, but which through the rain is the source of peace and plenty. Rudra is the fierce aspect and Shiva the calm aspect of the deity most often referred to as

Shiva.

Rudra is always known to be easily pleased and through the praise contained in Sri Rudram the fierce Rudra is calmed and becomes ready to grant us every conceivable blessing as requested in the Chamakam hymn.

The yajna is a process that blends the repeated repetition of the Sri Rudram and Chamakam with various procedures to both calm and empower the force of Rudra in our lives. Throughout all of Vedic literature, the individual and the gods exist in a cooperative manner; one supporting and feeding the other. Verses 10 through 13 of Chapter three in the Bhagavad-Gita contain a clear reference to this;

The performance of these rituals takes three forms; Puja or aarti, Abishekam, and Homam. A puja is an offering of various items such as water, rice, fruit, flowers, light, and incense along with the repetition of some slokas and from 27 to 1008 names of the deity being worshipped. Aarti is a briefer form of the puja in which the offering is the light from burning camphor or ghee lamps along with the signing of appropriate slokas of only a few minutes in length.

As mentioned before, the deities all have their fierce aspects and the Abishekam is intended to soothe and pacify them. The offerings are primarily liquid or mixed with water. They include the following; water, milk, yogurt, buttermilk, ghee, sesame oil, sandal wood, turmeric, saffron, etc. Following the Abishekam the deity is dried and anointed with sandalwood and kumkum and dressed festively. The homam or fire ceremony is the most elaborate and time consuming of the rituals. It begins with an introductory sloka and puja for Ganesha who is always worshipped first in every ritual. Then the names and nakshatra (vedic constellation) of each sponsoring individual is read along with slokas that detail the time and place of the yagya, the reason it is being performed, the deities being worshipped, the rituals being performed and the desired results. This section is called the Sankalpam. The arrangement of vessels used in the ritual always includes a curved pot full of water on which a coconut is placed surrounded by mango leaves or the equivalent. This is called a kalasam and can be quite simple or elaborate depending on the event. Following sankalpam, a Kalasa puja is performed in honor of the seven rivers of India and to invoke the god Varuna to bless and purify the water. Then the pujas are performed, one for each of the deities for whom the yagya is being offered. The pujas will include the usual offerings of fruit and flowers, a selection of slokas, and 27 to 108 mantras (names) of the deity. Then the homa fire is lit. First the priest purifies HIS implements and the fire area with water and sacred kusha grass. Then he offers coins as dakshina to the eight directions and their deities. Then he makes offerings to Agni, the god of fire (and incidentally one of the 11 forms of Rudra) who will consume and deliver the offerings of ghee, flowers, fruit, purification herbs, sandalwood, incense, fruits, and nuts.

Then the yagya itself begins. First, as always to Ganesha the remover of obstacles and then to each of the deities being worshipped in turn. Generally the homam uses relatively short introductory slokas and then large numbers of repetitions of the mantras (typically the moola mantra or gayatri). With each mantra the various ingredients are offered into the fire. So a typical mantra will be repeated 108 or 1008 times each time with the offerings into the fire. In the case of our Maharudram yagya, each day the 11 priests will chant Rudram 10 times from start to finish and then perform Rudra Homam with offerings being placed into the fire at the conclusion of every 2 line section. The entire process will take about 4 to 5 hours daily.

In the second Anuvaka, Rudra is prayed to as one who pervades the earth and as the green foliage and heritage of medicinal herbs. He is asked to loosen the bonds of samsara (illusion). This Anuvaka is chanted for the destruction of enemies, possession of wealth, getting kingdom (getting Job) and possession of intelligence.

In the third Anuvaka Rudra is described as the Lord of thieves who exists in everything. He is Sarvatma; the self of all. In this context, we who are unenlightened have stolen the immortal status of the Self and replaced it with our own limited conception of ego. And in turn it is Rudra who will come and steal our ignorance from us, restoring us to our natural status of enlightenment. This Anuvaka is also chanted for the cure of diseases.

In the fourth Anuvaka, Rudra is described as the creator and worker of all kinds. He is the cause of both the significant and minor. This Anuvaka is chanted for the cure of tuberculosis, diabetics and leprosy.

In the seventh Anuvaka all pervading presence in waters, rains, clouds, storms and its various forms are described. This Anuvaka is chanted for the increase of intelligence, improvement of health, wealth, progeny, clothes, cows, sons, education, lands, longevity and obtaining liberation.

In the eighth Anuvaka Rudra is described as He who illumines other Gods and confers powers on them. He is seen as ever present in holy rivers and He who can absolve all sins. This Anuvaka is chanted for the destruction of enemies and possession of ones own kingdom (lands).

In the ninth Anuvaka the strength and power of attendant is celebrated because they illumine the Gods and the world and control the forces of the universe. This Anuvaka is chanted for obtaining gold, a good wife, a job, and the blessings of a son who will be devoted to Lord Shiva.

In the tenth Anuvaka Rudra is again asked to shed his fury and shower benevolence by displaying Pinaka bow without arrows and to gracefully appear with tiger skin on body with pleasing countenance ready to shower boons upon devotees. This Anuvaka is chanted for possession of wealth, cure of diseases, removal of fear, getting rid of the enmity of powerful people, absence of fear mfrom all living beings, having the vision of Bhairava (Shiva in most fearful aspect), absence from dangers and fears, blessings and the absolution of sins.

My Lord who dwells on Mount Kailas and confers gladness to all! You, who fulfills your vow of protecting all who serve you and take refuge in you; that arrow of yours which you hold ready to let fly, withhold it and make it tranquil and auspicious.

Lord of Mount Kailash of the Vedas! We pray to attain you by our auspicious words. We ask that for all our days, this entire world will be free from ills and discord, and that we may live in amity and concord.

Let Him intercede on my behalf and speak in my favour, even Rudra, that foremost one, held high in honour by the gods, the physician. Let him annihilate the enemies of mine like scorpions, snakes, and tigers, and the unseen enemies like the Rakshasas, spirits and demons.

This Sun who is copper-red when he arises, then golden-yellow, this highly auspicious and beneficent one is truly Rudra. These other Rudras who are quartered round about in all directions of this earth, may I ward off their anger by my praise.

The black-throated Rudra who has assumed the form of the sun that glows red when rising. Him the cowherds, the women carrying water, and all the creatures behold. He, who is seen by all, let Him send happiness to us.

You having a thousand eyes, and bearing a hundred quivers, after loosening your bow, kindly blunt the edges of your shafts. Assume your peaceful and auspicious Siva form and become well-intentioned towards us.

Let the bow of Kapardin, Rudra of the matted locks, be without its string. Let there be no arrows in His quiver. Let His arrows lose their capacity to strike and pierce. Let His scabbard contain little power.

Namasteastu bhavagan vishvesvaraya mahadevaya

triyambakaya triupurantakaya trikalagni kalaya kalaagni

Rudraya nilakanthaya mrutyunjayaya sarveshvaraya sadashivaya

Sriman mahadevaya Namah

Let my salutations be to that great God who is the Lord of the universe; the great God who has three eyes and who destroys Tripura, the three Asura cities. To that God who is the Dandhya time when the three sacred fires are lit; who is Rudra the fire that consumes the universe; whose throat is blue;

who has conquered death; the Lord of all; the ever auspicious one; salutations to that glorious and great God.

Salutations to Him who surrounds His enemies completely, and cuts off their retreat by running swiftly after the retreating stragglers; to the protector of the good who have taken refuge under Him, salutations.

Salutations to Him who cannot only withstand the shock of the onset of His enemies, but overpower them. He who can effortlessly pierce His enemies; the Lord of those who can fight on all sides, salutations to Him.

Salutations to Him who worming himself into the confidence of others cheats them occasionally, and He who cheats them systematically; to Him pretending to be an acquaintance steals and misappropriates articles, salutations.

You who makes sinners lead contemptible lives, Lord and dispenser of food. You who choose to remain poor amidst your riches. You are dark in the neck and red elsewhere. Frighten not our near and dear persons or our cattle. Let not even one among them perish or get ill.

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