THE SHATARUDRIYAM - INTRODUCTION

The shatarudrIyam is called “yajuShAm sAraM”. As everyone knows, it consists

of eleven anuvAkAs. Sayana, Bhatta BhAskara and Abhinava Shankara have
commented on it, as everyone again knows. But what is not known as well is that
Sri Vaishnava Acharyas have explained certain mantra-s of this section here and
there.

How and why do certain mantra-s of the Rudram occur in other sections of the
Veda? Let us first understand the origin of this section. Each part of the Veda
has a particular reason for manifesting. The origin of the Rudram is explained in
the Shatapatha brAhmaNa and MahAbhArata.

I had explained the origin story of Rudram from Shatapatha brAhmaNa here on
twitter – https://twitter.com/DefiledGod/status/1296885759471783936?s=19

Those interested can read the full story in that link, but I will give a brief
summary below (or, as brief as I can be; apologies for the length!).

Origin of the ShatarudrIyam

The shAnti parva of mahAbhArata contains the reason behind the manifestation
of the Rudram mantrAs. After creating all beings, brahmA could not find a way
to destroy them even after prolonged meditation. The beings of the world
continued to multiply and increase. This frustration of brahmA led to anger and
a loss of his composure from Yoga:

yadAhamnAdhigachChAmi buddhyA bahu vichArayan samḥAram AsAmvrd

dhAnAmtato mAmkrodha Avisha

[BrahmA: When I could not attain (that knowledge) of destroying all beings
by my intellect (Yoga), even after long deliberation, then anger entered my
mind]

That anger of brahmA, which is a manifestation of his rajo guNa, took on the
appearance of a devastating fire which began to afflict all beings. Then, Rudra,
the ruler of the embodied beings, who is sthAnu as he is firmly fixed in yoga and
dharma, went to brahmA and appealed to him to control his anger as these beings
did not deserve to be wiped out in this manner.

The MB goes on to say brahmA heeded Rudra’s plea as follows:

srutvA tu vachanaṃdevah ̣sthAnor niyatavAchmana ̣tejas tat svaṃnijagrAha
punar evAntar AtmanA

[Hearing SthAnu, BrahmA, of restrained speech (senses) and mind, himself

restrained the fire (of passion) in his mind.]

Now look at the peculiar nature of this shloka. It says brahmA is already
“niyatavAcmanaH” but restrained the fire of passion in his mind. How can one say
he is already of controlled mind, when he was in the process of restraining his
rajo guNa?

The Shatapatha BrAhmaNa takes over the narrative and fills in the gap. When
the gods made this plea to brahmA (or, sthAnu on behalf of the gods), brahmA
asked them to collect food for his mind. “Food” refers to knowledge of the form
of veda mantra-s that brahmA can recite and contemplate on, to quell his rajo
guNa or anger.

The devAs took mantra-s from different portions of the Veda scattered
everywhere and arranged them into eleven anuvAkAs which ensured they formed
a story or narrative when taken together. These were offered to brahmA. As he
was reciting them and dwelling on their meanings while trying to control his anger,
he is referred to in the MB shloka as having restrained speech and mind. “vAc”
refers to all senses.

Thus, the ShatarudrIyaM of eleven anuvAkAs was originally a number of separate

veda mantra-s scattered all over. Like bees collecting honey from different
flowers, the gods collated them together to form a story.

This conjures a lovely picture – Imagine the resplendent brahmA sitting in Yoga,
meditating and reciting Rudram from all 4 faces in a majestic voice(s), surrounded
by all the devAs and riShIs with folded hands listening to him, while the entire
Universe is burning from the fire of his anger!

The name “shatarudrIyaM” is also defined in the Shatapatha brAhmaNa 9.1.1.2

thus:

[They spoke, “Let us collect food (mantra-s) for that mind of brahmA, so we
will appease it (render it sattva). They gathered food, by which the mind is
appeased (Śantadevatya), and in so much as the mind is appeased by them,
it (those mantras) are called Śantadevatya. Śantadevatya is called indirectly
the Śatarudrīya, for the gods like the indirect (expressions)]

The ”ShatarudrIya” thus means “Related to the numerous (Shata) hankerings

(rudrAs). The constant contemplations on unattainable sense objects in the mind
are called the “rudrAs” as they make one weep – cause pain and anger. Thus the
true name of this section is “Shantadevatya” as the mind is appeased by it.

For a detailed version of the story, refer the twitter posts in the link.

Intent of the ShatarudrIyaM

So, from this, we get the goal of the ShatarudrIyaM – its’ aim is to quell the
wayward senses and mind. Thus, rudrajapaM serves as an accessory to karma yoga
(desireless action) and jnAna yoga (meditation on the self). It is thus
recommended for all karma and jnAna yogIs aspiring for experience of the
individual self, but is not a direct vidhi for mokSha. Vide the following pramANAs,

KaivalyOpaniShad, which is entirely dedicated to the meditation on the self

(jnAna yoga), recommends Rudram as an accessory:

yaH shatarudrIyamadhIte so.agnipUto bhavati surApAnAtpUto bhavati sa

brahmahatyAyAH pUto bhavati sa suvarNasteyAtpUto bhavati sa
kRRityAkRRityAtpUto bhavati tasmAdavimuktamAshrito bhavatyatyAshramI
sarvadA sakRRidvA japet anena j~nAnamApnoti saMsArArNavanAshanam |
tasmAdevaM viditvainaM kaivalyaM padamashnute kaivalyaM padamashnuta iti

[He who reflects on (the meaning of) the ShatarudrIya, he becomes purified
from the fire of passion or rajo-guNa (so'gnipūto bhavati). He has become
purified from the sin of drinking liquor, he has become purified from the sin
of brahmahatya, he has become purified from the sin of stealing gold, he
has become purified from the sin caused by performance of all activities
prohibited by the Veda and the non-performance of activities prescribed by
the Veda. He finds refuge in the individual self that is undiminishing in its’
pure state (avimukta). He who is a Paramahamsa Sannyasin (atyāśramī),
should always recite it, or atleast once. By this he obtains knowledge of the
individual self which destroys the ocean of samsara. Therefore, knowing the
self in this manner, he attains the state of experiencing the self divested of
prakrti (kaivalyaṃ padam). He attains the state of experiencing the self
divested of prakrti (kaivalyaṃ padam).]

jAbala upanishad, another one which focuses entirely on meditation on the

individual self, again recommends the Rudram:

atha hainaM brahmachAriNa UchuH kiM japyenAmRRitatvaM brUhIti || sa

hovAcha yAj~navalkyaH | shatarudriyeNetyetAnyeva ha vA amRRitasya
nAmAni || etairha vA amRRito bhavatIti evamevaitadyAj~navalkyaH || 3||

[Then the brahmacharins asked Yājñavalkya, “Tell us, by recitation of which,

does one obtain the state of the individual self (amṛtatvaṃ)? yAjnavalkya
said, “By the ShatarudrIya, which comprises the names indicating the
auspicious attributes of Brahman who is nectar (amṛta). By (reciting this),
one attains the individual self that is immortal, or nectar as it is blissful
(amṛta).]

In the sAttvika purANAs too, the same is implied as follows,

jitendrIyO jitakrodhastattvajnAna vichintaka…..yogAbhyAsaratascasyA

rudradhyAyI bhavet sadA (padma purANa ~ svarga khAnda)

[Being of controlled senses, having conquered anger, always contemplating on

the knowledge related to the self called “tattva” as it is the Real….engaging
himself in Yoga of the form of repeated contemplation of bhagavAn as the
means to attain the self, one must recite the rudrAdhyAya.]

To attain the vision of the self, bhagavAn is the means. Hence, the rudrAdhyAya
contains a praise of the appropriate kalyANa guNAs of bhagavAn that should be
contemplated upon to realize the nature of the individual self.

surApaH svarNahArI cha rudrajApI jale sthitaH / rudraikAdashajapyAddhi

pApanAsho bhaveddvijaiH / (~garuda purANa)

[The drinker of wine, the stealer of gold, can recite rudradhyAya as

prAyascitta while situated in water. By a japa of rudrAdhyAya 11 times, all
sins obstructing the knowledge of the nature of the self are destroyed]

These acts like drinking wine etc are due to wayward senses. Thus, the
rudradhyAya of eleven anuvAkAs arose for quelling the eleven senses and mind.
The first anuvAka is solely dedicated to quelling the mind which is the chief, then
each anuvAka is intended for each indrIya.

And there is also this pramANa:

madyaM pItvA gurudArAn cha gatvA steyaM kRRitvA brahmahatyAM cha

kRRitvA | bhasmachChanno bhasmashayyAM shayAno rudrAdhyAyI muchyate
sarvapApaiH || -- shAtApatIya

[On drinking liquor, illicit relation with the wife of one’s preceptor, stealing
(gold etc.), killing a brAhman (brahmahatti doSha), one shall become purified
of all sins by becoming covered in ashes, sleeping in a bed made of ashes,
and chanting the RudrAdhyAya.]

If you look at that instruction, it is again linking the Rudram to sins committed
by wayward mind/indrIyAs. The idea is this – wearing of ashes prescribed there
is simply an anga of a vrata called “pAShupata”. As the Ishavasya Up. says the
body ends in ashes, wearing bhasma signifies vairAgya – it means one considers
this body as perishable. The chanting of rudrAdhyaya confers jnAna and is a
separate component.

Some upAsakAs of bhagavAn are permitted to adorn ashes using the mantra
“agnirIti bhasma…” etc. That is what Shiva himself does when he wears ashes, he
has adopted that brahmavidyA as part of his upAsaNa.

As rudrAdhyAya is not a mokShopAya vidhi but a mere anga for indriya nigraha,
it has not been given importance (rightly so) like the status of an upaniShath by
vedAntAchAryAs. But it has been well explained by sri vaishnava AchAryAs in
other contexts. The majestic definitions of AchArya rAmAnuja for karma and
jnAna yogAs make it easy to discern what these sections talk about in metaphors
from a mile away.

Now, what form and attributes of Brahman are conducive for quelling the senses?
The gods collected mantra-s in such a way that the form and qualities described
together by the 11 anuvAkAs match the goal of indriya-nigraha.

They chose the form of sankarShaNa, the lion-headed Lord. Because

sankarShaNa is the presiding deity of the jIva, whose nature is to be realized.
Because his key attributes are jnAna to guide the upAsaka and bala, the strength
to destroy sins.
The attributes to be meditated on, however, belonged to another form, which was
superimposed on SankarShaNa. Vide,

daShendrIyAnanaM ghoraM yo manorajanIcharaM viveka sharajAlena samaM

nayati yogInAM

[The Lord destroys the terrible rAkshasa that is the mind (Ravana) with ten
heads formed by the ten senses of the Yogi by the use of the arrows that
provide knowledge of discrimination (between body and self).] (~sAtvata
samhitA)

As rAma’s deeds, actions and qualities were geared towards destroying the
wayward mind and senses and attracting it to himself, his qualities became most
appropriate for the Rudram.

Thus, the devata praised by the Rudram is the combined form of “rAghava-simha”
– the form of sankarShaNa, superimposed with qualities of rAma. This form has
been acknowledged in rAmAyaNa, where rAma compares himself to a lion many
times and by AchAryAs like shrI vedAnta desikan in raghuvIra gadyaM.

Relationship between ShatarudrIyaM and Shiva

Now, a question arises – Is not the popular opinion that Shiva is the referrent of
the Rudram? The answer – that is the opinion of Shaiva SiddhAntIs and ShaktAs
and the Shaiva Agama-s like kAmika etc which prescribe it for temples run on
those AgamAs, which are considered outside the Veda by both brahma sUtrAs
and mahAbhArata. The VaidikAs/VedAntins have never considered it to be so,
something that is reflected even in works of advaitins. Rudram is chanted during
pradoSham for Lord narasimha in all viShNu temples and routinely otherwise.

Do not purANAs describe RudrAdhyAya as a Shiva-stuti? No. Only the purANAs

like skanda, linga and shiva which are of limited authority as per Manu Smriti
12.95 and to be rejected when they conflict with the Veda.

What about ithihAsa? No ithihAsa attributes Rudram to Shiva. There are some
sections in the MB that do so – these have been declared by commentators like
Arjuna Mishra to be interpolations from Linga, vAyu purANAs etc and that they
are not present in the actual palm leaf manuscripts. They also have not been
quoted by any vidvAn prior to the 14th century, VaiShnava or Shaiva, which proves
this. Furthermore, that they are interpolations is very clear by the fact that
certain shlokAs from irrelevant sections have been wrongly inserted as a praise
of Shiva – only due to the limited (mis)understanding of those shlokAs by the
interpolator. This is a very easy method to spot an interpolated section.

Even so, a logic exists for certian purANAs and the shaiva Agama-s making rudra
the god of this section. The fact is, the 11 rudrAs are the presiding deities of
the 11 senses as per BrihadAraNyaka Upanishad. Lord Shiva, the chief rudra, also
grants knowledge of Brahman to upAsakAs, something associated with the mind
again.

The aim of the Rudram is to quell the wayward mind. So, when certain purANAs
and Agama-s “modify” the status of the mind-associated rudra devata to the
status of Brahman for the sake of certain classes of people, those mantra-s like
mahAmrityunjaya mantra and the rudram etc which are intended for appeasing
the mind, are also “modified” by arthavAdAs and attributed to the mind-
associated god. This modification is mere arthavAda and not to be taken as
reality.

Even in these purANAs which attribute the Rudram to Shiva, the actual truth of
the rudrAdhyAya being a means to quell the senses as opposed to shiva worship
is revealed. For eg: In this section of the Skanda purANa,

https://www.wisdomlib.org/hinduism/book/the-skanda-
purana/d/doc423684.html

This section says all the major vices like kAma, krodha etc became afraid due to
rudradhyAya, implying its’ true nature. Even in the midst of modifying this section
of Veda to a praise of Shiva for the sake of some people, the essential nature of
the fruit conferred by the Rudram has been subtly identified.

Neither is it entirely wrong to chant Rudram to please Shiva. In the shloka “alingo
linga mUlam” in Linga purANa 2nd chapter, the tattva is indirectly conveyed that
the Shiva Linga represents the embodied self, with the top part of the Linga
representing the pure nature of the self and the pITha or base being the
prakrti/body it is associated with. Shiva is the “sAdhaka rUpa” – his role is to
assume forms to enlighten upAsakAs on how an ideal upAsaka should conduct
himself. So all his forms reflect tattvAs of the meditating jIva, and the shiva
linga is no different. It is for this reason that even these Shaiva purANAs
recommend rudradhyAya, a section that is an accessory for meditation on the
self, for worship of the Shiva Linga. SankarShaNa is also the direct empowerer
of Shiva.

If the shiva linga is consecrated in accordance with pAncharAtra or such which

alone is validated by brahma sUtrAs and mahAbhArata, an upAsaka seeking
knowledge of the self can indeed worship by abhisheka while chanting Rudram.
The intent would be to reflect on the nature of the self as distinct from the body
by seeing the Shiva Linga, pleasing Shiva who confers knowledge by chanting the
Rudram which is a praise of sankarShaNa, the creator and upAsya mUrthy of
Shiva. The srauta sUtrAs do seem to imply this type of worship for minor rites.
However, there is no adhikArin for this today.

Thus, even the Shaiva purANAs do not recommend Rudram for Shiva merely
because of the occurences of names like “rudra, shiva etc” but because there is
a connection in terms of the tattva-s (shiva, the mind, the self, sankarShaNa).
This connection is thus exaggerated in the same manner as the status of Shiva is
exaggerated in these purANAs. But to worship him independently of these tattva-
s with Rudram is nonetheless “avidhi-pUrvakaM” as kriShNa says in the gIta. Just
as Shiva only leads one to Brahman, the rudrAdhyAya leads one to the meditation
on the self, which can in turn lead to mokShOpAya. Neither confer mokSha
directly, but both are exaggerated as such by arthavAdAs in these purANAs.

Thus, in summary, the goal is to quell the senses and attain a vision of the self.
The means to do this is to meditate on appropriate guNAs of lord rAma,
superimposed on the form of sankarShaNa (the rAghava-simha avatAra). If we
understand that Rudram is always geared towards this goal, then we know that
whatever meanings it contains will be strait-jacketed within the tattva-s of karma
and jnAna yoga-s. That way, we won’t make many mistakes with interpretation as
previous commentators did.

With that in mind, here is the first anuvAka.

1ST ANUVAKAM

Mantra 1

om namastE rudra manyava utOta ishavE nama:|

namastE astu dhanvanE bAhubhyAmUta tE nama:||

Meaning: O Rudra, destroyer of the disease of SamsAra! Salutations to your
anger and also to your arrow signifying all weapons. Salutations to your bow
and to your two arms

samsAra rug drAvaka iti rudra: - He is Rudra as he is the destroyer of the

disease of SamsarA.

The meditation is for the cessation of one’s anger in the form of attachments
clinging to the mind. Such attachments have led to transgressions being
committed, which in turn has stirred the anger of bhagavAn.

That being the case, what is the medicine to calm one’s senses, wean them away
from sense objects and pacify bhagavAn? It is that very anger of his, directed
at us when we commit sins.

Because anger of bhagavAn is a kalyANa guNa that is by nature purifying. Hence,

by meditating on his anger, our own anger is quelled and by that, desire for sense
objects ceases. When desire ceases, one does not harm himself or others in
pursuit of objects beyond attainment. That leads to the knowledge of the self as
the higher goal, which pleases bhagavAn and satiates him. Hence, the rk exhorts
one to meditate on his anger.

The Being addressed here is Lord rAma. Why? Because the very anger of the
Lord was directed at the Ocean King for not heeding his call. The Ocean is
samsAra. The Samudra rAja is the jIva who is the sovereign of samsAra as all
objects of enjoyment are for him. He indulges in pravrtti mArga of bhoga and
invites the anger of the Lord.

As that incident has these inner meanings which are relevant to the current
upAsaNa, the rk superimposes the anger of rAma at the ocean king, on the form
of SankarshaNa for meditation.

evam uktvA dhanuSh pANiH krodha visphArita IkShaNaH |babhUva rAmo

durdharSho yuga anta agnir iva jvalan|| (~ vAlmiki rAmAyaNam)

[Speaking thus, Rama with his eyes made larger by anger and wielding a bow
with his hand, became dreadful to look at, as a blazing fire at the end of
the world.]

The salutation to his arrow, according to SrI ranga rAmAnuja muni, is in fact a
metaphor of all weapons and ornaments like chakra, etc and not just the arrow.
For he imparts knowledge by his weapons, vide,

daShendrIyAnanaM ghoraM yo manorajanIcharaM viveka sharajAlena samaM

nayati yogInAM
[The Lord destroys the terrible rAkshasa that is the mind (Ravana) with ten
heads formed by the ten senses of the Yogi by the use of the arrows that
provide knowledge of discrimination (between body and self).] (~sAtvata
samhitA)

His anger is saluted to remove our own anger, ie, gain vairAgya. His arrow is
saluted to gain jnAna.

Next, his bow is saluted why? viShNu sahasranAma has the term “sudhanvA” – he
is the wielder of a beautiful bow that protects the devAs from asurAs. The idea
now is that, having acquired vairAgya and jnAna, his bow will now eliminate our
enemies which are the karmas obstructing a vision of the self, like it eliminates
the asurAs by its’ shower of arrows.

Finally, the rk salutes his arms. In the sahasranAma, we come across “vIrabAhu”,
“viShvabAhu” etc. The reason is, his arms uproot the evil-doers, they are
decorated with glorious ornaments that appear beautiful for the devotees as they
protect. Hence, the salutation is to the arms which perform the sum total of all
the actions of his anger, bow, arrow – they protect the jIvAs.

Mantra 2

yA ta ishu: shivatamA shivaM babhUva te dhanuH|

shivA sharavyA yA tava tayA no rudra mRuDaya||

Meaning: O Rudra, One who makes us weep in joy! Your arrow signifying all
weapons becomes the conferror of knowledge of the self for me.

Your bow becomes the eliminator of my karmas for me, which were obstacles
to meditation on the self.

Your divine form which confers protection of my mind concentrated with

meditation on the self has become auspicious for me, as it sustains my
meditation. By these, you make us, ie myself and my mind, rejoice (in the
experience of the self).

Three times “shivatamA”, “shivaM” and “shivA” have been used. The reason is
because they each have 3 different meanings. This nuance has been missed by
commentators like Sayana; for each confers auspiciousness differently.

The anger of bhagavAn is gone now, so that guNa is not meditated on. Now, his
anugraha is being meditated on.

The weapons of bhagavAn confer the knowledge of the self and hence they are
“shivatamA” – they confer the highest form of auspiciousness, as the self is the
highest goal under the domain of the Lord. “ishu” or arrow is signifying all his
weapons as they are all a single class (suddha-sattva).

The bow eliminates the karmas and manifest enemies obstructing one from
undertaking meditation on the self and this is another auspiciousness conferred.

As for “sharavyA” – “shara” is the arrow that according to mundakopaniShad is

the mind concentrated in meditation on the Atman. “vyen” to cover – his divine
body that confers protection in the form of being the means to sustain such
meditation. He is meditated upon to attain the vision of the self. That has become
“shivA” – yielded the fruit of the form of steadiness of meditation on the self.

Why “us” is used in “tayA no rudra mRuDaya”? The self trains his senses and
mind to meditate on his nature, opposed to sense objects. Such upAsakAs often
personify the mind, which is a close friend of the self even as per gIta 6.6. So,
“us” means “me and my mind are both delighting in the self, due to your grace”.

Earlier, “rudra” meant he destroyed samsAra dukhA. Now here, “rudra” means,
“he makes one weep in joy at experiencing him”. Meditation on bhagavAn’s divine
body is a means to experience the self, is implied here. That is made clear in the
next rk, where the upAsaka meditates on the divine body of the Lord, as a means
to attain the self.

Mantra 3

yA te rudra shivA tanUragOrApApakAshinI|

thayA nasthanuvA shantamayA girishanthAbhichAkasIhi||

Meaning: O Rudra (the destroyer of the disease of samsAra), the creator of

giriSha, shine out to us with the body of Yours that is most agreeable on
account of causing happiness (shantamayA), and which is auspicious (shivA),
which is not terrible (aghorA) and which is of the nature of burning all sins
(pApakAshini).

This mantra also occurs in the ShvetAsvatAra Upanishad (mantra 3.5). It has
been commentated upon by srI ranga rAmAnuja muni.

Here, bhagavAn is once again called Rudra. In this case, he is again the destroyer
of the disease of samsAra, but to avoid redundancy with the first rk, the
interpretation is this – having gained knowledge that meditation on bhagavAn is a
means to attain a vision of the self, the upAsaka is happily meditating on Lord’s
divine form. That divine form destroys all sins, and that quality of the Lord in
association with the form is hailed as “rudra” as it destroys the misery of
samsAra. The gAyatri mantra contains the “bharga” shabda which denotes the
divine form that parches all sins.
As mentioned earlier, the upAsaka used his newly gained knowledge and started
to meditate on the Lord’s divine form as a means to attain the self. As a reward
for his bhakti, he received a vision of the Cosmic form of the Lord, which has
everything as its’ body. This frightened him; hence, he requests for a more
accessible, soothing form that he can meditate on.

Arjuna too makes the same request in the gIta:

Ma te vyatha ma ca vimudha-bhavo drstva rupam ghoram idrn

mamedamvyapeta-bhih prita-manah punas tvam tad eva me rupam idam
prapasya (~Gita 11.49)

[You do not need to have anymore the fear and bewilderment produced by
this gigantic and terrifying form. I show you again the earlier benign form
familiar to you. Free from fear, with a loving heart, behold the same earlier
form of mine]

arjuna uvaca ~ drstvedam manusam rupam tava saumyam janardanaidanim asmi

samvrttah sa-cetah prakrtim gatah (~Gita 11.51)

[Arjuna said ~ One who is fit to be prayed to by people (janArdhana)! I have

regained my composure now, on seeing your human-like form, which is unique
to you, so full of auspicious qualities like beauty, youth etc and is so pleasing
to look at. I have become myself again.]

He is also referred to as Girishantha. This is explained by srI ranga rAmAnuja

muni as follows: girisam tanotIti girishanthaH. giriSha refers to pArvati pati
rudra. `Anta' refers to limit, which refers to bhagavAn being the limit, ie, origin,
source, cause or birthplace of this giriSha.

“pApakAshini” – pApadAhikA vaiShnavI sAtvikI tanu:

“shantamayA” – sukhapradayA atyantAnukulyA.

Why mention he is the creator of giriSha here? Because now the focus has
shifted to meditation on the divya mangala vigraha of bhagavAn. The qualities
meditated on are that of rAma, but the form is that of sankarShaNa, who just
so happens to be the one who empowers rudra as well. Hence, to highlight that
the form is that of sankarShaNa’s, he is identified here by his most well-known
attribute as the creator of rudra.

Our pUrvAchAryAs say that nammAzhwar has a darshan of the VishvarUpam as

nIrAy nilanAyth… (ThiruvAimozhi 6.9.1) and that being dissatisfied with this
form, he requests bhagavAn to show his more accessible forms in the next
pAsuram maNNum viNNum magizhak (ThiruvAimozhi 6.9.2). So, it is literally the
same for all meditators.
Mantra 4

yAmishuM girishanta haste bibharshyastavE |

shivAM giritra tAm kuru mA himsI: purushaM jagath ||

Meaning: O girishanta (Creator of giriSha), O giritra (Lord, who is propounded

in the VedAntA), shoot that auspicious arrow you hold in your hand (to destroy
the obstacles to my knowledge of Brahman). Do not cause injury to the
JivAtmA who is migrating in the samsAra (purusham jagat).

This is another mantra that occurs in the ShvetAsvatArA Upanishad. It has also
been commented upon by srI ranga rAmAnuja muni, which I have reproduced here.

In the previous rk, upon the veda purushan's request, bhagavAn changed his
terror inspiring vishvarUpam into his usual divya mangala vigraham. With this
change, the kalyAna gunams of bhagavAn could be enjoyed properly.

Now, while enjoying these kalyANa gunams and the divya mangala vigraham, there
is another danger. This comes in the form of obstacles like samsAric temptations,
tApatrayam that can interrupt Yoga. The Yogi is also prone to committing minor
transgressions due to these, even during a state of jnAna.

So the upAsaka asks the Lord to discharge his arrow at the enemies that are
obstacles to the knowledge of Brahman, and asks him not to make him fall into
the blinding ditch of samsAra (mA himsI: purushaM jagath).

The same happens in srimad rAmAyaNam. When samudra rAja appeases the anger
of SrI rAman, he gets a reply from bhagavAn that his arrow needs a target. Upon
hearing this, samudra rAjan makes the following statement:

tairna tatsparshanam pApam saheyam pApakarmabhiH || amoghaH kriyatAm

rAma tatra teShu sharottamaH | (~ vAlmiki rAmAyaNam 2-22-33)

[(Samudra rAja said:) I am not able to bear that touch of those wicked
people, the evil doers. O rAmA, Let this excellent arrow that is never
rendered in vain and which was meant for me initially, be released over them
there.]

Even the tattva is the same here. Samudra rAja is “puruShaM jagat” – the jIva in
the ocean of samsAra.

Note that again, it is the half-man, half-lion form of sankarShaNa being

meditated on by usage of “creator of giriSha”. But the quality of discharging the
arrow at the enemies is that of shrI rAma. Such a beautiful fusion, isn’t it?

“giritrA” – “gI” means vedAnta. vedAntapratipAdatvaM is implied by this (tatra

trAyatE pAlayatE).
When meditating on the divine form, one must also offer salutations to the divine
weapons. The anvaya can also be taken as “astavE yAm bibharshI tAm shivA
kuru”.

The wish of the upAsaka is now granted. With all his enemies subdued, he happily
sets about to meditating on the Lord and performing desireless action. The next
few rks reflect that mindset.

Mantra 5

ShivEna VachasA tvA GirisAccha VadAmasi|

YathA na: sarvamijjagadayakshmagum SumanA asat||

Meaning: giriSha (One who rules over speech)! We, ie, myself and my mind,
strive to attain you by karma yoga prescribed in the Vedas so that all the
accessories to kAmya karmAs that fills this Universe, becomes free from ills
(of attachments) and agreeable (for upAsaNa)

As the meditation is on the never-ending kalyANa guNAs of bhagavAn, he is called

giriSha here – “one who rules over speech” – meaning, speech cannot describe
him fully (yato vAcho nivartante aprApya manasA saha:).

By karma yoga, which is loving services without desiring fruits, dedicated to

Brahman and the means prescribed in the Veda to attain discriminative knowledge
of the self, one attains bhagavAn. “ShivEna VachasA” – refers to the Vedas,
which confer auspiciousness in the form of means to attain Brahman and the self.
“vadAmasi” – signifies all actions of the senses engaged in karma yoga.

By such desireless action, all the accessories to karmas such as wealth, cattle,
offspring etc become free from the ills in our perception, meaning, we no longer
have attachment to them even if we indulge in them. They become agreeable to
the nature of the self, as they are used only so much as is required for upAsaNa,
without excess.

By such desireless action, the mind, which can be an enemy or friend, is completely
cleansed of impure thoughts. Hence, next rk lauds such a mind.

Mantra 6

adhyavOchadadhivaktA prathamO daivyO bhishak|

AhImsccha sarvAn jambhayan sarvAmsccha yAtudhAnyah||

Meaning: May that mind, which speaks, ie, expresses for me (karma yoga),
speak/act for me (jnAna yoga), the foremost friend (for meditation on the
self), associated with the self that is “divya” or wonderful (by meditation),
the healer of the distress of samsAra on account of that. That mind destroys
all the experiences like kAma, krodha, rAga, dveSha, etc which are “snakes
etc” and the attachments which maintain such experiences.

This rk now talks about a mind engaged in jnAna yoga. This state was attained by
the previously described karma yoga, which is performance of services to
Brahman with no desire for the fruit, and by abhyAsa yoga, which is repeated
contemplation on Brahman.

The mind is “adhivaktA” – “speech” in the Veda always refers to all actions of the
senses. These are directed by the mind and so they constitute actions of the
mind. Thus, the mind speaks or performs actions for the self at all times – karma
yoga.

“adhyavOchata” – May such a mind engaged in karma yoga, speak in my favor –

again, “speaking” signifies actions of the senses directed by the mind. ie, May it
shine out the self to me, which is the jnAna yoga arising from karma yoga, whose
experience is agreaable for me. Gita 2.29 says one hears about the self from
shAstra, one speaks about it to others, one meditates on it – so all senses are
engaged in the self.

It is not possible for all this to be referring to bhagavAn. For that would make
“adhivaktA” and “adhyavOchata” redundant as both essentially indicate the same
function. It would be like saying, “O destroyer of karmas! Destroy my karmas!” –
When he is already addressed as destroyer of karmas, what is the need to make
a plea for the same?

But for the mind, there is no redundancy. The mind is “adhivaktA” – it produces
all sorts of desireless actions that consitute karma yoga. So, the prayer would be
“adhyavOchata” – now produce the experience of the self in the form of talking
about it, hearing about it, contemplating on it, that is jnAna yoga. See the nuance
employed by shruti here that many commentators have missed.

Furthermore, there are mantra-s in atharva veda which use the same words like
“yAtudhAnyah” when describing the mind. It is very clear cut.

This mind is “prathama” or the first/most important relative of the self. gIta
6.6 says the mind is a bandhu for the kaivalyArti or seeker of the self.

It is “daivya” as it shines out the self by meditation and is associated with it. The
self is “divya” as it is wonderful, beautiful, sublime – the gIta 2.29 calls it
“aShcarya-vat”. The mind associated with it by contemplation is thus “daivya” and
is a medicine for the distress of samsAra (bhishak).

Such a sAttvik mind, destroys the snakes, etc of samsAra which are the various
vices. Note that bhAgavataM 12.13.21 mentions “samsAra-sarpa-dastam”. It also
destroys “yAtudhAna-s” – those attachments to sense objects that hold or
maintain “yAt” - union with these durguNAs.

Now that the mind is ready for contemplation on the nature of the self, the
upAsaka commences meditation on the various states of the embodied self during
transmigration in the next 2 rks. This is done to further create
disgust/dispassion for the way we transmigrate in samsAra.

Mantra 7

Asau yastAmrO Aruna uta Babhrussumangalah|

Yeh che mAgum rudrA abhitO dikshusrithAh sahasraSO vaishAgum heDa

ImahE||

Meaning: That (self) is dark red in some births as tamas predominates. It is

red in some births as rajas predominates. It is also reddish brown or yellow
in some births as sattva mixed with more tamas and less rajas predominates.

It is white which is extremely auspicious as sattva predominates with minimal

rajas and tamas.

And those innumerable modifications of prakrti that are surrounding this self,
in all directions, called “rudras” as they make us weep, we (the self and mind)
remove their hostility or anger (attachment)

Not many would be able to understand this rk, if it wasn’t for the fact that the
shAnti parva of mahAbhArata offers a clear explanation as follows:

ShaDjIvavarNAH paramaM pramANaM kR^iShNo dhUmro nIlamathAsya

madhyam . raktaM punaH sahyataraM sukhaM tu hAridravarNaM susukhaM
cha shuklam (~ shAnti parva, MB)

[The jIva has six colors in various births based on the predominance of
triguNAs, this is known from the Vedas which are the highest authority.
These include black (kriShNa), smoky (dhUmra), dark blue (nIlaM), red
(raktaM) which again makes experiences of sense objects endure. Then there
is yellow or reddish brown (haridra) which causes bliss and white, the purest
(shuklaM)]

Based on the colors for triguNAs (white = sattva, red = rajas, black = tamas), we
get a palette that the jIva is associated with.

In a nutshell, the rk condenses all the darker colors (births) as one color –
“tAmra” or red that is very dark – this includes black, smoky and dark blue ones
are bad births in which tamas predominates with rajas, or rajas predominates
with tamas.
Next is “aruna” which is a more obvious red. Red is the intermediate juncture,
when rajas predominates but sattva rises above tamas.

Then, “babhru” – yellow or reddish brown – essentially the color of turmeric

(haridra). This is when sattva predominates, with tamas and less of rajas. If taken
as yellow (pingala), it means sattva shines more as compared to the other 2. If
taken as a reddish brown, it means the red and black has become dull (rajo and
tamo guNAs). This is the birth as a god (devatva) when one can enjoy pleasures in
devaloka.

“sumangala” is white which is any birth that is most conducive when sattva
predominates and rajas is more than tamas. It is very auspicious.

Accordingly, these births correlate to different stages of the jIva’s journey to

knowledge of the self. By karma yoga or desireless action, the jIva proceeds from
the darkest births and attains to white. All this is described in that shAnti parva
section.

Each color corresponds to births like plants and germs, animals, men, gods, etc.
We need not go too deep into which color is which, for the sake of brevity. Should
be obvious white is the best.

The purpose of enumerating this is to constantly dwell on the struggles of the

embodied self in samsAra for attaining dispassion, and to show how the embodied
self is travelling to a state of knowledge by karma yoga.

Next, the reference to “rudrAs”. The identity of these rudrAs is revealed in the
same shAnti parva:

aShTau cha ShaShTiM cha shatAni yAni; mano viruddhAni mahAdyutInAm

shuklasya varNasya parA gatir yA; trINy eva ruddhAni mahAnubhAva

[The eightfold substances of prakrti and the sixty which are also numerous
and antagonistic to the jIva called “mana”, highly shining out to the self for
experiences. The highest object of attainment is the self which is white color
or pure by nature. The three guNAs are indeed checked by such attainment
of the self]

The 8-fold prakrti substances are earth, water, fire, air, ether, manas, mahat and
Ahamkara.

The sixty are the 16 modifications of matter, 12 months, 5 seasons, 2 ayanas, 1

year, the 8 directions and subdirections like east, southeast etc., 8 kinds of gods
(brahmA, prajApati, devA, gandharvA, yakSha, rAkShasA, pitrs and piSaca) and
8 kinds of aiShvarya (aNimA, mahimA, garimA, laghimA, prApti, prAkAmya,
Ishitva and vaShitva)
These sixty are also “shatAni” as they are diversified numerously based on
karmas, degree of guNAs, abodes etc. These esoteric tattvAs are well-delineated
in gIta and svetAsvatAra upanishad.

These eight and sixty which are called numerous (shatAni) in the ithihAsa, are
the “rudrAs” in the rk as they make us weep – note the ithihAsa uses “shatAni”
while the rk uses “sahasraShO” which simply means their diversity is huge. We
remove their hostility to us by attaining vairAgya by constantly contemplating on
how disgusting their experience is. Or, it can mean, we remove their anger which
is simply our attachment to them. Upanishath calls attachment as “mrga” or anger.

Now, what happens when the upAsaka does not attain that “white” birth which is
extremely auspicious (sumangalaH) and considers “yellow” or attainment of
devaloka as the supreme most birth? Next rk contemplates on the possibility that
a Yogi may not be able to achieve the highest state and also talks of a way to
overcome it.

Mantra 8

Asau yOavasarpati nIlagrIvo vilOhitaH |

utainam GopA AdruSaNadrusAnnudahAryah |

Utainam vishvA bhUtani sa drashto mR^iDayAti nah||

Meaning: That (Self) which is satisified with “yellow or reddish brown” birth
as a deva, descends (to manuShya loka), as one with a mind filled with tamo
guNa (nIlagrIva), as reddish or endowed with rajo guNa (vilohitaH).

Even this embodied self can be seen as distinct from the body by those who
protect their senses from sense objects by karma yoga (gopA) or by those
who remove objects of enjoyment from their minds by jnAna yoga
(udahAryah).

And that self which is seen by all the senses (in this manner), may experience
of it make us (me and my mind) rejoice in its’ bliss.

Some yogins may not progress to meditation on the self, being ensnared by the
objects of enjoyment in devaloka. Upon exhaustion of their karmas, they descend
to the manuShya loka. They will be upset as their enjoyment has come to an end,
as a result of which they possess tamo guNa (anger at not attaining objects) and
rajo guNa (desire for attaining impossible objects)

nIlagrIva – “grIva” does not only mean a neck. “grI – nigarane” to swallow, van is
unAdi affix (nipAtana). It refers to anything that swallows or causes to descend
– the latter meaning being any passage or opening downwards. It refers to the
mind, associated with descent into “tamo guNa” that is “nIla” or dark in color.
“vilohitaH” – reddish, which is the color of rajo guNa.

But who can escape this situation?

Those who are called “gopAs” as they protect their senses (go) by desireless
action of karma yoga can see the self clearly, as distinct from the body, and not
be affected by desires.

Those who remove the contemplations of objects of desire from their minds by
meditation on the self via jnAna yoga can also see the self. They are “udahArins”
– those who take away “waters” (from their minds). Here, “waters” refers to the
subtle elements of prakrti that constitute objects of enjoyments.

By karma yoga or jnAna yoga, all the senses (viShvA bhUtAni) can see the self.
That is to say, one meditates on it, talks of it, hears of it from the Veda, etc – all
his senses are engaged in the self.

Bhatta bhAskara quotes a pramANa which he says is in shatapatha (haven’t

checked), that attributes this mantra to being situated in Aditya. He takes it as
referring to the sun, but every vedAntin agrees that “Aditya” is a name of the
self.

This state, as was mentioned earlier, is attained by the grace of bhagavAn, who
is meditated upon to attain such a vision. Hence, the Veda puruSha now again
expresses his gratitude to bhagavAn and contemplates on his glorious deeds in
the next rk.

Mantra 9

namo astu nIlagrIvAya sahasrAkshAya mIDhusHe |

atho ye asya saTvAnohaM tebhyokaraM namaH ||

Meaning: I bow down to Lord rAma, the One who casts the rAkShasAs down
into the darkness of samsAra (nIlagrIva), the One who has innumerable forms
(sahasrAkShA), the showerer of arrows like rain (mIDhushhe). I also bow
down to his auspicious attributes which are his followers

This mantra requires a somewhat elaborate explanation. Bear with me.

“grIva” again does not mean neck but a passage or opening that causes to descend.
Thus, “nIlagrIva” means “One who is the means (passage) for the AsurAs being
cast down into the darkness of samsAra. “nIla” can refer to black or dark blue
color and means darkness of death/lower births filled with tamo guNa as we saw
earlier. The Lord is nIlagrIva as he sends the asurAs to adhogathi as per:
tAn ahaM dviShhataH krUrAn sansAreShhu narAdhamAn kShhipAmy ajasram
ashhubhAn AsurIShhv eva yoniShhu AsurIM yonim ApannA mUDhA janmani
janmani mAm aprApyaiva kaunteya tato yAnty adhamAM gatim (~ Gita 16.20)

Specifically, this mantra refers to an event in Yuddha Khanda where the vAnara
sena being oppressed, took refuge in rAma, who entered the battlefield.

anIkan dashasAhasran rathAnAM vAtaranhasAm | aShTAdashasahasrANi

kuMjarANAn tarasvinAm || chaturdashasahasrANi sArohANAn cha vAjinAm |
pUrNe shatasahasre dve rAkShasAnAM padAtinAm || divasasyAShTame
bhAge sharairagnishikhopamaiH | hatAnyekena rAmeNa rakShasAn
kAmarUpiNAm ||

[Within a matter of three hours, with his arrows looking like tongues of
flames, Rama killed an army of rAkShasAs, capable of changing their form
at will, including ten thousands chariots possessing the swiftness of the wind,
eighteen thousand strong elephants, fourteen thousand horses with their
riders and a full two lacs of rAkShasAs fighting on foot.]

That explains “nIlagrIvA”. But how did he accomplish this? The term
“sahasrAksa” explains this. It means “One who has innumerable eyes” here but
does not refer to omniscience. ShrI ParAShara Bhattar says that the Vedic
maxim decrees a part can denote the whole, and so “eyes” refers to several forms
which have those eyes. Thus, it means “he who has innumerable forms”.

Here is the shloka,

te tu rAma sahasrANi raNe pashyanti rAkShasAH | punaH pashyanti

kAkutsthamekameva mahAtmanA || 93-6-27

[Those rAkShasAs for their part saw thousands of Ramas in the battle-field,
while at other times, they saw only one Rama in that great battle.]

He killed them by appearing as though he was many. This is the meaning of

“sahasrAksha”.

Next, the actual tools of destruction, ie, his arrows, are celebrated by
“mIDhushhe” – he showered them with a rain of arrows. As per,

tato rAmo mahAtejA dhanurAdAya vIryavAn | pravishya rAkShasan sainyaM

sharavarShaM vavarSha ha || 93-6-18

[Thereupon, rAma of great splendour and prowess, taking up his bow and
entering the army of rAkShasAs, streamed forth showers of arrows]

And then the rk says, “I also bow down to his followers” - the auspicious
attributes that follow him in all his forms. Because these attributes are praised
distinct from the Lord as an arthavAda to glorify them over his nature (svarUpa)
itself. But since the attributes are glorious only because of being associated with
his nature, it is not a doSha.

Finally, a question. Why is this a wondrous feat? This deed of rAma has been
highly praised by all our AchAryAs. Azhwars, Periyavacchan Pillai, Nampillai,
Vedanta Desikan, Manavala Manunigal, etc. – every Acharya alludes to this incident
unfailingly, characterizing it as something beyond mind and speech. And now, even
the shruti is singling this out for praise. But this was just a battle. Surely there
is some special reason?

There is. The inner meaning of course. The superficial meaning is that rAma used
the gandharva astra to appear as though he was in many places, and destroyed
the rAkShasAs. The tAtparya is this:

1) The rAkShasAs represent various dangers of samsAra. The close

associates of the Lord like sugrIva, hanuman, vibhIShana etc who appealed to him
for destroying these rAkShasAs represent the AchAryAs who seek the Lord’s
protection for us.

2) “gandharva” – means “That which supports the embodied self”. It

represents the shAstra. Then, “gandharvAstra” is the weapon of the shAstra –
the knowledge of Brahman, and more specifically, his auspicious attributes.

3) The same Lord appeared as many due to the Astra. This means, by
knowledge of Brahman from shAstra, one sees the same Lord diversely in
innumerable forms, with innumerable auspicious attributes. Such a perception
completely destroys the rAkShasAs which represent indulgences in samsAra.

So you can see the relevance to jnAna yoga here, in the form of the Lord being
the means to destroy samsAric attachments. Hence this mantra is included in the
Rudram.

Then, finally, the Lord tells his close associates the following:

abravIchcha tadaa raamaH sugrIvaM pratyanantaram | vibhIShaNaM cha

dharmaatmaa hanuumantaM cha vaanaram || jaambavantaM harishreShThaM
maindaM dvividameva cha | etadastrabalan divyaM mama vaa tryambakasya
vaa ||

[Then, Rama spoke also to Sugreeva, Vibhishana, Hanuman, Jambavan,

Mainda and Dvivida, who were in close proximity to him as follows "This divine
astra exists either with me or with the knower of the three Vedas or three
states (Tryambaka).]
 “Tryambaka” here does not refer to Rudra. In reality, the term is a common noun,
applicable for objects like mind, etc in shAstra in many places. In current context,
rAma is simply saying that the gandharvAstra resides with him, the Supreme
Brahman or with Tryambaka - someone learned in the Vedas, or someone who
perceives correctly the 3 states (bhoga sthAna, bhogya sthAna and
bhogopakaraNa sthAna).

Consider this – if the term denoted Rudra, what is the need for rAma to say this
in secret to his close associates and not even the rest of the vAnara sena?
Obviously, the superficial meaning is that this astra prayoga is parama-rahasya
that only a proper upAsaka can possess. Of course, rudradeva himself is an
upAsaka, so not wrong to say he possesses this skill.

That much is the superficial meaning though. Inner meaning is this, The astra
represents the auspicious attributes of Brahman. Rama says in reality the
following:

“This astra (knowledge of bhagavad-kalyANa guNAs that destroys sins)

resides with me, the Supreme Brahman (for prapannAs), or with the upAsaka
who perceives the 3 states (Tryambaka).”

For those who performed sharanAgati/prapatti, the Lord himself is the means.
So, he himself displays his kalyANa guNAs to the prapanna, without any effort
required from the prapanna.

But an upAsaka strives to know Brahman by his own self-effort. The Lord is not
the direct means for the upAsaka, but only the indirect means. Thus, an upAsaka
gains knowledge and perception of those kalyANa guNAs by his own efforts. So
it can be said that the knowledge of bhagavad guNAs (the astra), resides with
the upAsaka and not the Lord.

Hence, rAma, by saying, “mama vA tryambakasya vA” is confirming the presence

of 2 paths to moksha, ie, prapatti and bhakti. The “vA” shabdam means two
categories of people choose either the Lord or their own self-effort as the means
to attain this knowledge.

Thus, this rk has celebrated the auspicious attributes and forms of the Lord that
act as the means to realize the self.

So now, the upAsaka considers himself a jnAni and one dear to the Lord, as stated
by him in gIta. He remembers the anger the Lord had previously and thus exhorts
bhagavAn now to provide recognition of his own status as a “mahAtma”.

Mantra 10

Pramuncha DhanvanastvamubhayorArthinayorjyAm |
YAsCha tE hasta ishavah ParA tA Bhagavo vapa||

Meaning: Hey bhagavAn who shines with the six auspicious attributes! I am
a jnAni now. So untie the strings at both ends of your bow. Those arrows in
your hands signifying all weapons, which you aim at those with wicked minds
enjoying pravrtti mArga, lay them aside.

“Arrows” signify all weapons. These weapons exist to protect his devotees and
uproot the evil doers. They are targeted at those whose aim is pravrtti or bhoga
and thus cause harm to others. The upAsaka now says he is not one of those
people, but one who belongs to the class of devotees who needs to be protected.
Hence, he asks bhagavAn to lay down the weapons as a mark of recognition that
he has accepted the upAsaka as a mahAtma.

How did this upAsaka get the idea that bhagavAn will lay down his weapons in
respect of him? Well, there is precedence, as below:

brahmavirbhirmahAbhAgairbrAhmaNairupashobhitam | taddRRiShTvA
rAghavaH shrImAMstApasAshramamaNDalam || abhyagachChanmahAtejA
vijyaM kRRitvA mahaddhanuH | (~Aranya Khanda, vAlmiki rAmAyaNa)

[That glorious and great resplendent Rama on seeing those precincts of

hermitage that is graced with Brahmans who are highly fortunate as they
have received the grace of the Lord, who are the knowers of the Veda,
neared it, unstringing the bowstring of his great bow.]

Mantra 11

avatatya Dhanusthvagum sahasrAksha satEshudhe |

NisIrya salyAnam mukhA Shivo nah sumanA bhava ||

Meaning: Extending your bow in protection, O you who have innumerable

forms, who have numerous auspicious attributes in each form that protect my
meditation on the self, having blunted the desires which are the paths
(mukhA) of the painful experiences (shalyAnAm), become a conferror of the
bliss of the self (ShivaH) and one who has an agreeably broad mind to us (me
and my mind)

“sahasrAksha” – As mentioned earlier “He who has numerous eyes” implies having
numerous bodies containing those eyes. Hence, it means he has innumerable forms
such as the one in the sun, milky ocean, in the heart etc for the upAsaka to
meditate on.

“satEshudhe” – “Arrows” refer to concentrated meditations of the mind on the

Atman as per mundakOpaniShad. What holds, contains or protects such
meditation? It is the auspicious attributes of bhagavAn, innumerable in each
form, whose contemplation in turn sustains such meditation. Hence, these are
many or “shataM”.

“nisIrya salyAnaM mukhA” – The term “mukhA” means face, mind, mouth or any
opening in general. Thus, it represents those desires that are “openings” or
“gateways” for painful experiences. “shalya” means anything causing distress or
pain. “shalya” can also refer to the senses impelling one to sense objects (pain) as
per viShNu purANa. Meditation on bhagavAn has blunted such desires.

“sumanA” – He who has a great, broad and gentle mind to his devotees. No matter
how much he does for them, he is never satisfied. Even if he has done so much
for them that they do not deserve, he still considers his favors as inadequate.
Vide,

govindeti yadAkrandat krshNA mAm dUravAsini |rNam pravrddhamiva me

hrdayAt na apasarpati || (MB 3-58-22)

[That cry for help uttered aloud by Draupadi even from afar, calling me
"govindA" - that cry is never away from my mind like a debt increased with
interest accumulated on it]

The upAsaka wants the Lord to assume this disposition towards him. What would
be the favors he wants from the Lord? The Veda puruSha summarizes them below.

Mantra 12

vijyaM dhanuH kapardinO vishalyO bANavAn.h uta |

aneshaNasyesHava Abhurasya nisHangathiH ||

Meaning: For the upAsaka with matted locks called “Kapardi”, may the bow
signifying praNava be arranged with the string that is paramAtma dhyAna.
May the mind which is filled with Brahman which is the aim or target
(bANavAn) be arranged with the arrow that is concentrated meditation on
the Lord.

May the arrows signifying the jnAnendriyAs and karmendriyAs which impel
one towards sense objects be rendered incapable of causing pain. May avidyA
or prakrti (body) which covers the Atman, signified by the scabbard, be
rendered powerless.

Azhwars often refer to Shiva as “sadayan” (matted haired one) because matted
hair signifies upAsaNa, and by this Shiva is identified as an upAsaka. The same
logic here. “Kapardi” does not refer to the Supreme Being or to anyone in
particular but to the upAsaka meditating on the true nature of the self, as
“matted hair” means upAsaNa.
The mundakopaniShad explains the analogy of bow, arrow and target. The bow is
praNava, or the knowledge of the Upanishads.

The bow is arranged with the string – SrI ranga rAmAnuja muni explains that
drawing the bow-string means, placing the Atman, mind and senses facing the
paramAtma after withdrawing them from sense objects, making them averse to
the latter.

“bANavAn” – A container for “bANa” which means aim. It refers to the mind
filled with Brahman that is the aim as per mundakOpaniShad. The arrow, as per
the Upanishad, is the concentrated meditation on the Atman. So, the mind that
contemplates on Brahman as the target is fixed with the concentrated meditation
on the Atman.

viShNu purANa says the karmendriyAs and jnAnendriyAs are arrows as they
impel one towards sense objects. The same purANa calls the scabbard as
signifying avidyA that covers the true nature of the Atman.

“vijyaM”, “vishalyaH” have been interpreted by Sayana etc as “without string,

arrow”. This is not correct, as they have taken “vi” as denoting a separation or
removal. It in fact denotes arrangement here – the bow is arranged with the
string, with the arrow – made ready for upAsaNa.

It is not enough that bhagavAn grants all these. It is possible that after granting
this state, it is once again lost. So the next few rks once again dwell on the
rakShagatvaM of the Lord, and contain the plea of the Veda PuruSha to the Lord
and his weapons to protect that state at all times, when it has been gained.

Mantra 13

yA te hetirmIDhusHTama haste babhUva te dhanuH |

tayA-smAnvishvatastvamayakshamayA pariBhuja ||

Meaning: BhagavAn who showers all desires of his devotees (mIDhusHTama)!

The Chakra you hold in your hand, becomes your bow which exists solely to
protect your devotees. By that bow, which confers knowledge that is free
from the disease of samsAra dukha, you protect us at all times.

There are two facets to this. Firstly, SudarShana is called “AyudheShvara” – all
the other weapons of both bhagavAn and that of other gods like rudra, indra etc
arise as amShAs of SudarShana only. Thus it is said that the chakra (heti)
transforms into the bow. Only SudarShana is called “hetirAja”.

Nammazhwar says that all his weapons become very angry at the enemies of his
devotees and become ready to remove the sorrows of the devotees, regardless
of whether he has actually given permission to them - kAi Sina Azhi Sa'ngu vAL
taNDu Endi em iDar kaDivAnE!

Thus, in this state of anger towards the enemies of his devotees, the fiery Chakra
of the Lord transforms into the mighty bow, S’arnga, wielded by Lord rAma. As
below,

"dhAryate kshatriyaih cApo na Arta Sabdo bhaved-iti" -

[The bow is always carried by the kshatriya-s so that there may not be the
cry of distress anywhere.]

srI rAma carried that bow to protect the riShIs in dandakAraNya, to whom he
respectfully unstrung his bowstring. The veda puruSha, having asked him to
unstring his bow, asks for the same protection. Veda puruSha considers himself
to be as worthy as those riShIs.

The bow, as do all his weapons confer knowledge upon meditation on their tattva-
s as they are subhAShraya. This is mentioned in shrI vishNu purANa.

Why did SudarShana transform into his amSha, the bow? To carry out the will of
the Lord, which is sAdhu paritrANAm and duShkrta vinAshaNa. Thus in reality,
it is the sankalpa of bhagavAn that is the basis of the actions behind these
weapons. That sankalpa or will is saluted in the next rk.

Mantra 14

namaste astvAyudhAyAnAtatAya dhRsHNave|

ubhAbhyAmuta te namo bAhubhyAM tava dhanvane||

Meaning: Salutation to your will which is your weapon, which is not endeavoring
to cause injury to me (the karma yogin), which is capable of harming my
enemies, the karmas (for me, the jnAna yogin). Salutations also to both your
arms and your bow which is protecting at all times (my meditation).

“Ayudha” denotes his will which is the prime weapon he uses to uproot evil-doers
and destroy the sorrows of his devotees. He indeed bears his weapons only as a
symbol of his desire (will) to protect his devotees – says Bhattar.

That divine will will manifest in the form of anger at transgressions due to
pravrtti dharma and grace when the path of nivrtti is followed.

So the veda puruSha says, “You have resolved not to cause harm to me, who am
not indulging in sense enjoyments of pravrtti, but am dedicating fruits of my
actions to you via karma yoga. Not just that, your will has resolved to harm my
enemies which are the karmas and also the manifest troubles like rAkShasAs who
may prevent me from meditating on the self via jnAna yoga”.
This signifies his most important guNa according to Bhattar - protection of his
devotees at all costs, under all circumstances, in all places, at all times. That is
summarized in the latter half of the mantra.

His arms, as mentioned earlier, uproot the evil-doers, they are decorated with
glorious ornaments that appear beautiful for the devotees as they protect.
Hence, upon destruction of the karmas, the protection of bhagavAn is assured.

Then, his bow ensures that protection stays stable at all times. Just as rAma and
lakShmaNa guarded the sleeping vAnarAs with bows in hand, staying awake all
night, he is ever watchful that the hard earned upAsaNa of the jIva does not
again come to ruin.

This latter action of continuing to confer protection even after commencement

of upAsaNa is elaborated in the next rk.

Mantra 15

pari te dhanvano hetirasmAnvRNaktu vishvataH|

athO ya ishhudhistavArE asmannidhehi tam.h||

Meaning: May the arrows discharged from your bow, cover us at all times,
ie, protect us (me and my mind engaged in meditation on the self). Also, keep
far away that avidyA of yours, the form of prakrti, which is like a cover for
the arrow that is concentrated meditation on the self.

Arrows being discharged from his bow is a meditation on the kalyANa guNAs of
rAma specifically. It can also be symbolic of the power of all his weapons like
chakra, shankha, nandaka, kaumodakI etc.

“ishhudhi” is prakrti or avidyA which is a cover for the arrow which the
mundakOpaniShad refers to as concentrated meditation on the self.

It is called “ishhudhis tava” – “Your avidyA” because it is his body and belongs
to him, as he keeps it under his control. kriShNa says, “mama mAyA duratyayA”
– He owns that mAyA which is prakrti.
 ANUVAKA 2 – CONTEMPLATION ON THE PATH OF PRAVRTTI

In the second anuvAka, the upAsaka, who is now an avid seeker of the self due to
the grace of the Lord, begins his journey of meditation. Always the steps in
meditation to achieve a vision of the self are as follows –

1) Develop vairAgya towards sense objects by constantly contemplating on

their ephemeral nature, their distinction from the self and how their
indulgence keep you in samsAra
2) Meditate on the Lord’s auspicious form to completely wean away from sense
objects
3) Meditate on the Lord considering his nature as similar to the self you seek
to attain (in terms of unrestrained knowledge, lack of karmas etc)
4) Meditate on the nature of the pure self as the same in all.

1) is accompanied by karma yoga or desireless action.

In this anuvAka, the meditation is basically at step 1) – The contemplation of

indulgences in sense objects as disgusting. This is proven by the following
pramANa in the shatapatha brAhmaNa:

teShAM vA ubhayatonamaskArA anye | .anyataratonamaskArA anye te ha te

ghoratarA ashAntatarA ya ubhayatonamaskArA ubhayata
evainAnetadyaj~nena namaskAreNa shamayati (~shatapatha brAhmaNa)

[Some of those mantra-s (of a different nature) have double “namaskArAs”

on both sides. Other mantra-s (of a different nature) have single
namaskArAs. Those (mantra-s describing senses) which are most formidable
and opposed to sattva, have double namaskArAs on both sides. By “yajna” or
karma yoga and by “namaskAra” or relinquishment (of attachments), he
appeases the senses]

Here, it says, the the mantra-s which describe the senses (ie, mind associated
with the senses) as “ghoratarA” meaning, very formidable as they are indulging in
sense objects and causing harm, and “ashAntatarA” or of the nature opposed to
sattva, as having 2 namaskArAs. When the mind is in a state of sattva, one
namaskAra is used.
This provides the primer for our understanding – until as long as 2 namaskArAs
are used, we must assume all mantra-s are describing some exceedingly negative
or frightening qualities. Good things happen only when the double namaskArAs
give way to single namaskAra mantra-s. By taking the guidance provided so clearly
by the shatapatha brAhmaNa, we shall not stray into misinterpretations.

The reason is, when one is meditating on how frighteningly the mind can cause
bondage, he says “nama” twice in the intensity of warding it off. So, “nama” here
does not mean “salutations”. It means “not mine”. The upAsaka is contemplating
on such a terrible mind as not his state of mind.

It is only when one namaskAra is used, that “nama” assumes the form of a
conventional salutation.

So with that understanding, we begin the second anuvAka.

namo hiraNyabAhave senAnye dishA.n cha pataye namaH|

Meaning: Not mine is the mind with arms decorated with gold signifying
hankerings for sense objects (hiraNyabAhave),the leader of the senses that
go towards sense objects (senAnye). Not mine is the mind which is the
possessor of senses that extend in all directions ie, procure all objects of
enjoyment (dishA.n cha pataye) .

To develop dispassion for objects of samsAra by meditation on their bad qualities,

the upAsaka begins to contemplate on the path of pravrtti first. The journey of
a bhogI typically begins with the desire for sense objects. He uses the Vedas
which contain “flowery words” as per gIta (traiguNya viShaya veda) to secure his
ends like svarga etc. What happens to him, forms the basis of anuvAkAs, 2,3 and
4.

“namaH” thus means, “Not mine”. These mantrA-s are not addressed to Brahman.
Rather, they denote the mind, or the state of the mind, that is not the state of
the upAsaka. He is saying, “I say that this wicked mind is not mine”. The
shatapatha shruti had earlier explained this.

“hiraNyabAhave” – The term “bAhu” means arms, which in turn implies strength.
Knowledge of the form of contemplation is also a form of strength and so it refers
to contemplation with knowledge of several sense objects that are desired by a
person on the path of pravrtti. “hiranya” means gold and in the Veda, “gold”
signifies any object of desire or desire itself. Thus, “golden arms” means
“hankerings on objects of desire”.

When these mantrA-s end with “pataye” – it refers to the mind, as the possessor
of senses endowed with a certain quality. Mind is the “pati” or possessor of the
senses. Here, “diShAM” for instance means the senses are going in all directions
for sense objects, or appropriating objects of enjoyment in all directions.

“pati” can also mean “master” but that is a more ambiguous interpretation as
“master” can imply one has conquered the senses. Better, the meaning “possessor”
indicates the mind is associated with such senses.

Rest is self-explanatory.

namo vR^ixebhyo harikeshebhyaH pashUnAM pataye namaH |

Meaning: Not mine is the mind of the form of desires that are the resort
for experience (vR^ixebhyo), of the form of reddish brown rays that are
attachments to sense objects characterized by rajo-tamo guNAs
(harikeshebhyaH). Not mine is the mind which is the possessor of senses with
attachments to objects (pashUnAM pataye).

“vR^ixebhyo” – A tree is anything that is a resort or gives shade. “vRkSha” is

derived from “vRj” – varaNe - to seek or resort to.

Anu gIta has the following,

bahUnyavyaktavarNAni puShpANi cha phalAni cha visR^ijantau

mahAvR^ikShau tadvanaM vyApya tiShThataH (~anugIta, MB)

[In that self which is a forest, there are many great trees (desires) that
produce flowers (fragrance/ruci-s) and fruits (experiences) of
indistinguishable colors (mixture of sattva, rajas and tamas)]

Attachments are “keShAs” or rays of light as they shine out the sense objects,
which are of the nature of rajo guNa mixed with tamo guNa (harikeShas).

Upanishads refer to anger as an animal. So, “paShunAm” refers to senses with

anger or attachment to the sense objects, as is clear.
namo saspi~ncharAya tviShImate pathInAM pataye namaH

Meaning: Not mine is the mind that is associated with desires for fruits of
the Veda like svarga, that are sattva mixed with rajas/tamas as yellowish-
red (saspi~ncharAya), the mind that is shining, ie, illumining the means
prescribed by the Vedas for such fruits (tviShImate). Not mine is the mind
which is the possessor of senses that are paths as performers of means like
jyotiShthoma etc (pathInAM pataye).

The colors have already been explained as referring to triguNa combinations. The
idea is, such a person who had the desire for sense objects as described in the
previous mantra will be naturally drawn to the perishable fruits and means
prescribed in the Vedas such as svarga etc. He will dutifully perform the required
means like jyotiShthoma etc to attain these worlds and enjoy bhoga.

namo babhlushAya vivyAdhine.annAnAM pataye namaH

Meaning: Not mine is the mind that abides in a body that is yellow or
predominantly sattva as a deva (babhlushAya), piercing or destroying all
karmas which were obstructing such enjoyment (vivyAdhine). Not mine is the
mind which is the possessor of senses that are “food” as they enable
experience of objects in devaloka (annAnAM pataye).

Attaining devaloka by works which remove his karmas that were obstacles to such
attainment and becoming a deva, the person enjoys bhoga. But all good things
come to an end, so the next mantra indicates that he will fall down back to
samsAra, but still feeling his desires are not satiated.

namo harikeshAyopavItine puShTAnAM pataye namaH |

Meaning: : Not mine is the mind of the form of contemplations of desire for
sense objects (harikeSha), invested with loss of such experience (upavIta).
Not mine is the mind which is the possessor of senses that are “full” with
unsatiated desires (pustanam pati)

“hari” means yellow or golden. “keSha” refers to rays which are shining, ie,
thoughts of sense objects that shine out as desirous.
upavIta – upa-vye – invested with loss.

When the time period in svarga is over, he returns back to manuShya loka, but his
desires are still not satiated and he feels as though he has experienced a great
loss.

namo bhavasya hetyai jagatAM pataye namaH |

Meaning: Not mine is the mind that is a terrible weapon for the self existing
in samsAra (bhavasya hetyai). Not mine is the mind which is the possessor
of senses that move towards unattainable objects (jagatAm pati).

Being frustrated at not being able to get more experience of svarga etc., he loses
sAttvic disposition and the mind turns into a terrible weapon.

“jagatAm” is in plural here. The word signifies movement.

Next, he gives way to base emotions.

namo rudrAyAtatAvine kShetrANAM pataye namaH |

Meaning: Not mine is the mind that causes weeping in the form of anger
(rudra), clinging to or fixed on unattainable objects (AtatAvin). Not mine is
the mind which is the possessor of senses that are abodes for cruel actions
due to anger (kShetrAnAm pati)

Slowly, he is undergoing a degradation of his status. Earlier, he had desires, but

was still a sAttvic person virtuously performing Vedic sacrifices to attain them.
But now, the non-attainment and perishability of those desires is transforming
him into a frustrated person, depriving him of reason.

BrihadAraNyaka Up. refers to mind as “rudra” as it causes one to weep.

“kShetra” means abode and the senses of his become abodes of cruel actions and
thoughts in his desperation to get the objects of his desire. They are cruel as
they are removing his knowledge of the self.

namo sUtAyAhantyAya vanAnAM pataye namaH .

Meaning: Not mine is the mind connects with other objects, ie, mamakAra
(sUta), which has conceit, ie, ahamkAra (ahantya). Not mine is the mind
which is the possessor of senses which are forests, ie, abodes of frightful
experiences or dangers (vanAnAM pataye)

sUta – bAndhaNE - To establish a means of connection or communication with.

This person now starts to establish connection with other objects, claiming it as
his own. This is “mamakAra”.

“ahantya” is ahamkAra.

Senses are forests as they are like an abode of frightful experiences. Thus, this
person has become one with ahamkAra and mamakAra.

namo rohitAya sthapataye vR^ikShANAM pataye namaH

Meaning: Not mine is the mind which grows or expresses that loss of
discrimination (rohita), which is the chief enemy of the self (sthApata). Not
mine is the mind which is the possessor of senses which destroy the means
to attain the self.

“prAdurbhavati iti rohitah” – The root “ruh” means that which grows or
expresses. The mind expresses a loss of discrimination, ie, it forgets that its’
initial endeavor was to attain the self by controlling the senses.

vrkSha – chedana – to cut away. The senses being directed to external activities
destroy all the means to attain the self by their actions. gIta 2.63 describes this.

Namo mantriNe vANijAya kakShANAM pataye namaH

Meaning: Not mine is the mind that possesses “mantrAs” or those Asuric
qualities like dambha, darpa, etc that preserve bondage by their
understanding of the body as the self (mantriNe), to the mind that produces
expression of external senses towards indiscriminate frutive actions (vANijA).
Not mine is the mind which is the possessor of senses which limit the field
of knowledge by fruitive actions (kakShANAM pataye)

Mantra – mananAt trAyatE – The qualities like pride, arrogance etc are based on
the fundamental abhimAna of the body as the self and this understanding is the
“manana” by which they preserve (trAyate) bondage. The mind has these qualities
and hence is called “mantrin”.

“kakSha-s” are enclosures. The dharma-bhUta-jnAna of the jIva is contracted by

these senses due to their wayward actions.

namo bhuva.ntaye vArivaskR^itAyauShadhInAM pataye namaH

Meaning: Not mine is the mind which is the cause of abiding in the body, ie,
considering the body as the self (bhuva.ntaye), which creates devotion to the
body (vArivaskR^itA). Not mine is the mind which is the possessor of senses
which are holding attachments that shine out sense objects to the self
(auShadhInAM pataye)

bhuvantaya – bhuvanaM tanotIti bhuvanta – That which is the cause (of abiding)
in the body. Ie, considering the body as the self.

VArivaskR^ita – That which creates devotion or attendance in the form of care

for the body.

oShadhI – oSha dhIyatE – Those that hold or contain, ie, have contact with
(dhIyate) the “oSha-s” – those that shine, ie, the attachments that shine out
sense objects which shine out to the self.

namo uchchairghoShAyAkrandayate pattInAM pataye namaH

Meaning: Not mine is the mind which cries loudly, ie, expresses deep seated
likes and dislikes or rAga and dveSha (uchchairghoShA), which causes one to
weep due to harming oneself by these qualities (krandayate). Not mine is the
mind which is the possessor of senses that move towards sense objects
(pattInAM pataye).

namo kR^itsnavItAya dhAvate satvanAM pataye namaH

Meaning: Not mine is the mind that covers the self which is “complete” by
nature (krutsnavitaya), which causes the self to move in samsAra (dhAvate).
Not mine is the mind which is the possessor of senses which are supported
by the sense objects in samsAra (satvanAM pataye).

“kR^itsnavItAya” means to cover the self which is “kR^itsna” or the “complete

one” in its’ pure state as it possesses apahatapApma etc. Or, it can mean the self
is this entire world as it is everywhere. The mind covers the true nature of this
self.

The senses are called “satvanAM” as they follow – go after – sense objects which
keeps the self in samsAra.

Thus, this anuvAka depicts how a person who even abides by the Vedas to gain
fruits like svarga etc, which is the path of pravrtti, nonetheless attains to ruin,
so that he becomes one who is always transmigrating in samsAra. The gIta warns
of this in the shloka 2.45.

ANUVAKA 3 – THE CONTEMPLATION ON ASURA BHAVA

The previous anuvAka described the descent of the self which engaged in pravrtti
marga or fruitive actions of the Vedas into various vices which brought harm to
himself of the form of ignorance. Now, that intensifies in the form of harm to
others. For kAma, krodha etc do not just cause sva-himsa, but also para-himsa.

To summarize, sva-himsa was described in the 2nd anuvAka. The jIva had gained
ahamkAra, mamakAra and a burning desire for viShayAntara sukha. This anuvAka
describes how the jIva becomes Asuric in svabhAva and activities of the mind
related to para-himsa which arise on account of that, and which pushes the jIva
into samsAra even further.

namo sahamAnAya nivyAdhina AvyAdhinInAM pataye namaH

Meaning: Not mine is the mind with pride unwarranted of one’s learning or
lineage (sahamAna), who wounds others with harsh words (nivyAdhina). Not
mine is the possessor of senses which wound people by speech, mind and deed
(AvyAdhinInAM pataye)

That is seen in the case of duryodhana who, due to pride of his lineage, spoke
hurtfully to great jnAnIs like vidura thinking them to be lower than him:

dhigastu kShattAramiti bruvANo darpeNa matto dhR^itarAShTrasya putraH

(~ Sabha Parva, MB)
[Duryodhana, intoxicated by pride, said “Fie on you, KShatta (Vidura)!”]

These people don’t even have that great a lineage or learning to be proud about,
but nonetheless, their arrogance is staggering.

namo kakubhAya niSha~NgiNe stenAnAM pataye namaH

Meaning: Not mine is the mind that is of sublime speech that deceives
(kakubha), which cleaves others away from dharma (niSha~NgiNe). Not mine
is the mind that is the possessor of senses, that stealthily take away the
discrimination of others (stenAnAM pataye).

“kakubhA” means anything sublime or excellent. It refers to the sublime or lofty

speech arising from the mind of certain people who have perverted knowledge and
logic, and who use these sweet words to deceive. bhIShmAchArya censures them
as below:

antaHkShurA vA~NbhadhurAH kupAshChannAstR^iNairiva

dharmavaitaMsikAH kShudrA muShNanti dhvajino jagat . kurvate cha
bahUnmArgAMstAnhetubalamAshritAH . (~ ShAnti Parva, MB)

[They have a sharp (cruel) mind but are of sweet words. They are like a pit
hidden by straw. They of low conduct, these ensnarers, rob the world bearing
a standard of dharma or righteous appearance of works which is deceptive.
Resorting to the strength of perverse logic, they establish diverse paths or
religions opposed to the Veda]

This is pride arising from learning which is inappropriate to their stature. The
example of Vandin in the MB whose ego due to his learning was quelled by
Ashtavakra in a debate which exposed Vandin’s false knowledge that misled
everyone.

These people speak sweet words that everyone wants to hear, but inside, it is all
poison. They pretend to uphold dharma, they speak in highly intellectual tones,
but their knowledge and reasoning is perverted.

In contrast, our AchAryAs do not speak sweet words that everyone wants to hear,
such as “Rudram is indeed praising Lord Shiva”, or “All gods are equal”. These
would be what others want to hear from them. Words of our AchAryAs in
contrast appear sharp or harsh for the general public, but inside, they are all
sweet. It is not they ever intend to hurt or offend the feelings of anyone. But
even bhagavAn says in gIta that the truth often appears like poison at first, while
whatever is not truth appears like nectar at first.

Everybody knows which party is more popular.

The mind of these people is “niSha~NgiN” as it, by it’s persuasive speech (which
is a function of mind), removes others from the path of dharma, cleaving them
away. The senses possessed by such a mind are thus “stenA-s” or stealthy thieves
as they sneakily lead others away from dharma.

namo niSha~NgiNa iShudhimate taskarANAM pataye namaH

Meaning: Not mine is the mind that clings to anger (niSha~NgiN), filled with
attachments that contain pain for others (iShudhimat). Not mine is the mind
which possesses the senses that rob people of their possessions (taskarANAM
pataye).

This refers to 2 guNAs - anger (krodha) and violence (paruSha). The

“niSha~NgiN” is the mind that clings to attachments that are the reason for
anger. Gita 10.4 speaks of these guNAs of the asurAs.

“iShudhimat” – The mind possesses attachment to objects that they have no right
to. These contain the “arrows” which are a metaphor of the form of causing injury
to others.

Those who have anger covet the possessions of others. They are thus said to have
senses that commit actions to steal the possessions of others. rAvaNa, coveted
Sita who was rAma’s property, who he had no right over.

Thus the senses are “taskarA-s” who openly steal the material possessions of
others, as opposed to earlier when they stealthily stole the discrimination of
others by enticing them to adhArmic darShaNA-s opposed to the Veda.

namo va~nchate pariva~nchate stAyUnAM pataye namaH

Meaning: Not mine is the mind that goes astray in ignorance of what should
and should not be done (va~nchate), who goes astray greatly in interchanging
realities (pariva~nchate). Not mine is the mind who is the possessor of senses
that steal or appropriate what belongs to bhagavAn, ie, the Atman
(stAyUnAM pataye).
This is the quality of “aj~nAna”. The term “va~nchate” refers to ignorance in the
form of being confused between what should be done and what should not be
done. This is rAjasIka buddhi. An example would be considering Hari as equal to
all gods and end up propitiating them all equally, due to an inability to discern the
differences between them as enumerated in shAstra.

A still greater ajnAna is “parivanchate” – tAmasIka buddhi. In this, rather than

confusion, there is actually a distorted clarity in that the higher reality and the
lower realities are completely reversed or interchanged, and a lack of
discriminating knowledge that certain Agama-s have indeed committed this
interchange or reverse of realities and advocate practices inimical to the Veda.
They are mesmerized by the realities propagated in these Agama-s and led
astray. Manu too condemns certain smritis which have meanings opposed to the
Vedas and only have partial authority (Manu Smriti 12.95).

One must note that rAjasIka and tAmasIka buddhi exist even in those with
vairAgya or bhakti. Because many darShaNa-s opposed to the Veda do have people
of upright standing, who can be considered as renunciates, etc. But all this
“external sattva” does not mean their buddhi is sAttvika. It solely refers to their
understanding of tattva-s. gIta talks about these buddhI-s.

Such a mind is indeed engaging in actions that steal what is rightfully, a property
of nArAyaNa, the Atman. They dedicate that Atman to themselves (by fruitive
actions), or to other entities lesser than nArAyaNa. Vide,

yo.anyathA santamAtmAnanyathA pratipadyate .kiM tena na kR^itaM pApaM

choreNAtmApahAriNA (~Adi Parva Parva, MB)

[He who is of one nature (as belonging to nArAyaNa), who however presents
himself as another (as belonging to himself or others), is like a thief who
robs the self that belongs to bhagavAn. Of what sin is he not capable?]

I am saying all this here because that is the correct interpretation of this mantra,
which I am not shying away from. No other intent to pass judgment on others is
meant.

namo nicherave paricharAyAraNyAnAM pataye namaH

Meaning: Not mine is the mind that has lowly conduct (nicherave), who move
away from shAstric injunctions (paricharA). Not mine is the mind which
possesses senses that are abiding in “forests”, signifying a collection of
terrible actions (AraNyAnAM pataye).

Gita 16.7 describes these people.

“nicheru” – “carati” refers to moving or conduct, the prefix “ni” implies lowly
conduct. This is in the form of a lack of internal cleanliness (ajnAna) and external
cleanliness which is association with impure symbols, practices etc.

Such people have no knowledge of the means prescribed in the Vedas for not only
liberation (nivrtti) but even worldly aims like svarga etc (pravrtti). Thus, they are
“parichara” or those who have completely moved away from the shAstra.

The senses are said to be abiding in forests. Just as a forest is a collection of

trees, this represents the senses abiding in a vast collection of terrible activities
like not doing what is prescribed by shAstra, doing what is prohibited by shAstra,
eating prohibited food, entertaining thoughts which shouldn’t be contemplated
etc.

namo sR^ikAvibhyo jighAsadbhyo muShNatAM pataye namaH

Meaning: Not mine is the mind that associates with various views that hold
arrows which cause harm (sR^ikAvibhyo), with intent for destruction of the
world (jighAsadbhyo). Not mine is the mind which possesses senses that
destroy others (muShNatAM pataye).

gIta 16.9 describes these people.

sR^ikAvibhyo – The mind has various view points that are said to hold “weapons”
as they cause harm. gIta 16.9 describes these as “etaM drShTim”. These views
include lacking the understanding that the self is imperishable, having feeble
intellect in that they lack discrimination of the self from the body, etc. As they
undertake cruel deeds as a result of these views, these views are said to be
holding arrows that cause pain.

Such people cause harm to their own relatives as well as to the world. They
transgress the commands of bhagavAn and also encourage others to do so.
namo asimadbhyo naktaM charad.hbhyaH prakR^intAnAM pataye namaH

Meaning: Not mine is the mind associated with foul means that carry swords
in the form of harm (asimadbhyo), the qualities or actions that move in or
follow darkness of ignorance (naktaM charad.hbhyaH). Not mine is the mind
that possesses senses which cut away discrimination (prakR^intAnAM pataye).

gIta 16.10 describes this. See how beautifully bhagavAn has described every
mantra in a sequential manner in gIta, which makes it easy to interpret these
mantra-s without searching for pramANAs in the ocean of shAstra. Now you
understand why no other gIta comes close to srimad bhagavad gIta. And even
greater, how beautifully AchArya rAmAnuja’s bhAShya explains all these tattva-
s such that they match even this section of the Veda.

“asimadbhyo” - As these asurAs hold views that the body is the self, they desire
unattainable things. Craving to get them, they resort to foul means to acquire
them. Since these means cause harm to themselves and others, they are
metaphorically said to be holding swords. This is to differentiate them from the
previous actions described by “shrukavibhyaH”.

“naktaM charad.hbhyaH” - By ignorance in the form of lacking discrimination of

what can be done and what cannot be done, they try to accumulate wealth by
unfair means, they take vows not prescribed in the shAstra. These are the
qualities or actions of the mind that are said to be “moving in night”, ie, ignorance.
Even if they undertake actions prescribed in shAstra, as they do it without the
understanding that these actions are to be done in service of bhagavAn, they lose
their shAstric authority.

namo uShNIShiNe giricharAya kulu~nchAnAM pataye namaH

Meaning: Not mine is the mind which endeavors to attain enjoyments of the
form of rajo-guNa or heat (uShNIShiNe), moving about in speech of the
form of actions geared at such sensual enjoyments (giricharAya). Not mine
is the mind possessed of senses that remove deficiency in desires
(kulu~nchAnAM).
gIta 16.11 explains this. These people undertake actions to attain objects of their
desires. They have a firm view that there is no mokSha, svarga etc. But their
desires are not lacking in the sense that they are near infinite and would take till
mahApraLaya to satiate, as it were.

“uShniSha” – uShnaM ISatE – “uShniShin” is the mind that endeavors to attain

“heat” that is rajo guNa, of the form of sense objects.

“girichara” – “girau” refers to speech of the form of all actions of the senses.
The mind moves about in such actions to attain these desires.

“kulu~nchAnAM” – The senses that pull out or tear or remove the deficiency in
desires, ie, they ensure the desires are never satiated and are countless.

namo iShumad.hbhyo dhanvAvibhyashcha vo namaH

Meaning: Not mine are the arrows that are the senses with desires for sense
objects that hold pain (iShumad.hbhyo) and the senses with knowledge of the
Vedas concerning acquisition of such objects (dhanvAvibhya). To you, who are
the mind possessing such senses – I say “not mine”.

From here on in, it is only a summary of what was already said. This is for further
emphasis, highlighting the intensity of disgust that the upAsaka is adopting in his
contemplation of such activities. Basically, starting from the first action of the
person on the path of pravrtti in anuvAka 2 until what was described in anuvAka
3 till now.

There is no redundancy as repeated meditation is recommended to develop

vairAgya. Or, this set of mantra-s can be taken like so - “On account of what I
said so far, I tell such a mind now – “you are not mine”. So, earlier it was a
contemplation of “not mine” regarding mind and senses, now it is of the form of
direct censure by telling the mind, “Because of this, you are not mine”.

It might also be that earlier it was mere contemplative knowledge, now it is such
contemplation while undertaking karma yoga or the path of desireless action. So
now, while performing desireless action, the upAsaka is telling his mind, “you are
not mine, ie, I will not let you become that”. Anything is fine.

“bows” are often connected to thoughts in shAstra and here it refers to

knowledge of various means in the Vedas for acquisition of fruitive objects.
The change is evident. “pataye” is no longer used. This is done by the Veda
puruSha to make us realize that there has been a break in the continuity.

Won’t describe this in detail much as it was already covered.

namo AtanvAnebhyaH pratidadhAnebhyashcha vo namaH

Meaning: Not mine are the senses which produce or employ such Vedic means
for acquiring objects (AtanvAnebhyaH) and the senses that approach the
means with a desire for the fruits (pratidadhAnebhya). To you, who are the
mind possessing such senses – I say “not mine”.

namo ayacchadbhya visrujad bhyascha vo namaH

Meaning: Not mine are the senses that procure desired objects for the self
by attainment of devaloka etc (ayacchadbhya) and the senses that remove
such experiences of objects upon their expiry (visrujadbhyascha). To you,
who are the mind possessing such senses – I say “not mine”.

namo asyadbhyo vid.hdhyadbhyashcha vo namaH

Meaning: Not mine are the senses that go to such objects of enjoyment in
having unsatiated desires (asyadbhyo) and the senses that cling to anger due
to non-attainment of objects (vid.hdhyadbhya). To you, who are the mind
possessing such senses – I say “not mine”.

namo AsInebhyaH shayAnebhyashcha vo namaH

Meaning: Not mine are the senses which are seated in actions that are not
to be done (AsInebhyaH) and the senses which are “sleeping” or numbed in
the sense of not doing what is to be done (shayAnebhya). To you, who are
the mind possessing such senses – I say “not mine”.

namo svapadbhyo jAgradbhyashcha vo namaH

Meaning: Not mine are the senses that are sleeping or ignorant of the
endeavor to control the senses for realizing the self (svapadbhya) and that
are awake or intent on the material objects (jAgradbhya).To you, who are
the mind possessing such senses – I say “not mine”.

namo stiShThad.hbhyo dhAvadbhyashcha vo namaH

Meaning: Not mine are the senses that are established in rAga-dveSha, ie
likes and dislikes (tiShThad.hbhyo) or the senses that move towards material
objects (dhAvadbhya). To you, who are the mind possessing such senses – I
say “not mine”.

namo sabhAbhyaH sabhApatibhyashcha vo namaH

Meaning: Not mine are the senses which are associated with sense objects
that are assemblages of the elements of prakrti (sabhAbhyaH) and the senses
which possess the experiences of such sense objects which are also of such
nature (sabhApatibhya). To you, who are the mind possessing such senses –
I say “not mine”.

“sabha” means an assembly of anything. Sense objects are made of an assembly

of elements like prithvi, ap, etc. And as the experiences are perishable, they can
also be said to have this quality. “sabhApati” is used for experiences to
distinguish from “sabhA” which is association with the objects in the first place
(by aprthak-siddhi).

Namo ashvebhyo.ashvapatibhyashcha vo namaH

Meaning: Not mine are the senses which are uncontrollable like horses
(ashvebhyo) and which possess the desires which are also difficult to tame
like horses (ashvapatibhya). To you, who are the mind possessing such senses
– I say “not mine”.

This ends the anuvAka.

ANUVAKA 4 – CONTEMPLATION ON ASURA GATI

In the 2nd anuvAkam it was described how the person who became addicted to
sense objects succumbed to svahimsa in the form of unrequited desire and anger.
That led to parahimsa in the 3rd anuvAka, which cemented his status as a nitya-
samsArin and one with asura bhAva.

This anuvAka dwells on how these asurAs act in samsAra, having been ensnared in
it. It talks of the gati they attain. Basically, it is continuing the story of the 3 rd
anuvAka.

nama AvyadhinIbhyo vividhyantIbhyashcha vo namaH

Meaning: Not mine are the senses that wound in the form of contemplations
of the fruits of desires (AvyadhinIbhyo) and the senses which wound by
various kinds of thoughts (vividhyantIbhya). To you, who are the mind
possessing such senses – I say “not mine”.

The third anuvAka, before the summary mantrA-s, ended with the statement that
the mind is possessed of unsatiated desires (reference: uShNIShiNe
giricharAya kulu~nchAnAM pataye). So this anuvAka picks up from that. These
asurAs, having uncontrollable desires, are now experiencing further
intensification of those qualities.

In a way, this is also beautifully picking up from the last mantra of the “summary
mantra-s” in the second anuvAka, as it flows naturally from the last mantra which
talked about uncontrollable senses and desires. Either way, it is a continuation
whether we take those last set of mantras as “summary” or a change in viewpoint
via actual performance of karma yoga.

“avyAdhinI” – The senses which wound by acting on various desires and thinking
about various fruits of such desires.

“vivyAdhInI” – The senses hurt by various thoughts and deeds like – “Now this
land and son has been acquired by me. I am going to get other things. I have money
which I earned by my own talent. I am going to make more money.” ityAdi.

gIta 16.12-13 describes this. Both svahimsa and parahimsa are implied by
“wounding”.

namo ugaNAbhyastR^ihatIbhyashcha vo namaH

Meaning: Not mine are the senses which are of a higher class, ie, rule over
everything (ugaNAbhya) and the senses which crush the enemies
(tR^ihatIbhyashcha). To you, who are the mind possessing such senses – I
say “not mine”.

“gaNa” refers to a class. “ugaNa” means superior class. The asura considers
himself as independent and the actions of his senses reflect that he is not
subordinate to anyone.

“tRmhati” - He thinks, “Today this enemy has been killed. I will soon kill the other
enemies too.”
This is mentioned in gIta 16.14.

namo gR^itsebhyo grutsapatibhyashcha vo namaH

Meaning: Not mine are the senses which are very sharp or dextrous in the
performance of works (gR^itsebhyo) and the senses that possess sharpness
or intelligence in a perverted fashion (grutsapatibhya). To you, who are the
mind possessing such senses – I say “not mine”.

grutsa – Bhatta bhAskara has pointed out that this has a meaning of “clever,
wise, sharp” but also has a negative connotation to it. gIta 16.15 explains this –
the asura has senses which conduct actions and thoughts that possess (pati) the
“grtsa” or perverted intelligence like – “nobody is equal to me, nobody has secured
such distinction as I have”.

“gratsapati” – Such a person has senses which, lacking any true knowledge, that
possess (pati) perverted knowledge (grtsa) about diverse things. Again, gIta 16.15
explains this.

namo vrAtebhyo vrAtapatibhyashcha vo namaH

Meaning: Not mine are the senses associated with “vrata-s” or works
(vrAtebhyo) and the senses that possess the fruits of works which are the
titles and names of honor (vrAtapatibhya). To you, who are the mind
possessing such senses – I say “not mine”.

gIta 16.15-17 explains this. The asura performs yAgAs etc in shAstra not out of
devotion to bhagavAn, but knowing that by doing so, others will praise him as their
master and he will gain fame, adoration etc. As he also lays claim to the fruits,
not having devotion to IShvara, his senses are “vrAtapati-s” as they possess (pati)
the “vrAta-s” - fruits belonging to works, which are various titles as “performers
and masters of sacrifices”.

namo gaNebhyo gaNapatibhyashcha vo namaH

Meaning: Not mine are the senses that follow desires for enjoyment keenly
(gaNebhyo) and the senses which possess multitudes of desires
(gaNapatibhya). To you, who are the mind possessing such senses – I say “not
mine”.
It is not redundant to repeat the attachment to desires again here. Because,
when actions are done out of initial desires, those desires only grow like fire to
which fuel has been added. This is a sure path to a foul hell, as per gIta 16.16.

“gaNebhyo” – refers to followers. “gaNapati” – the senses which possess desires

in “gaNAs” – multitudes, to indicate that they can never be satiated.

namo virUpebhyo vishvarUpebhyashcha vo namaH

Meaning: Not mine are the senses which have unnatural actions and knowledge
(virUpebhyo) and the senses which exhibit perfections as it were
(vishvarUpebhya). To you, who are the mind possessing such senses – I say
“not mine”.

These asurAs perform the rituals in a manner contrary to shAstra. gIta 16.17
describes it as “avidhi-pUrvakaM”. That is implied by “virUpa” – unnatural actions.
The term “rUpa” means characteristics in the form of actions and knowledge.

These asurAs also consider themselves as perfect in every way and as their
actions reflect that, the senses are called “viShvarUpa” – “characterized by
perfections”. The term “stabdhAH” in gIta 16.17 indicates this.

namo mahadbhyaH kShullakebhyashcha vo namaH

Meaning: Not mine are the senses which perform actions that reflect ego
(mahadbhyaH) and the senses that are malicious towards the Supreme Lord
(kShullakebhya). To you, who are the mind possessing such senses – I say
“not mine”.

gIta 16.18 explains this. The senses perform actions that reflect ego of the form
of, “I require no help from anyone to do this. My own power is adequate. I can get
everything by my mere will, etc.”

Such actions are intended with hate against bhagavAn, which he declares in gIta
16.18 as “mAmAtmaparadeheShu pradviShantaH” – “That asurA hates me, who
am residing in their body and the bodies of others.

namo rathibhyo.arathebhyashcha vo namaH

Meaning: Not mine are the senses which are being supported by the body,
ie, sensual gratification (rathibhyo) and the senses which are opposed to the
knowledge of Brahman as revealed in the vedAnta (arathebhya). To you, who
are the mind possessing such senses – I say “not mine”.

Both gIta 7.15 and 16.19 shlokAs describe four types of asurAs. The first two
are described here.

The mUdhaH is one who engages in self-gratification. Hence his senses are
“rathibhya” or supported by the pleasures of the body which is a chariot as per
kenopaniShad.

The narAdhama is one who has no authentic knowledge of the Lord as revealed in
the vedAnta. He has some knowledge about the supremacy (paratvaM) of
bhagavAn, but is not aware of his accessibility (saulabhya) and turns away from
him. These people have senses that are “arathebhya” or opposed to the
(knowledge of the) Veda which is a chariot or vAhana for bhagavAn, or that which
carries the seeker to his desired end (hence a chariot).

namo rathebhyaH rathapatibhyashcha vo namaH

Meaning: Not mine are the senses which are “chariots” as they enable
movement away from bhagavAn by warped discrimination and actions
(rathebhyaH) and the senses which possess “chariots” or thoughts and actions
which carry one away from bhagavAn (rathapatibhya). To you, who are the
mind possessing such senses – I say “not mine”.

gIta 7.15 and 16.19 explain the remaining 2 types of asurAs.

The third type is one with “mAyayA-apahrta-jnAna”. They get swayed by

deceitful reasonings of kudhRShTIs and get deprived of their judgement and
their actions reflect their warped knowledge.They possess senses called
“rathebhyaH” which are chariots that carry the self away from bhagavAn. Or,
the senses themselves move away from bhagavAn by warped actions, so they are
chariots.

The fourth type are those with “asura bhAva” whose hate for bhagavAn simply
increases as they gain more knowledge of his greatness. Their senses are called
“rathapatibhya” as they indulge in thoughts and actions of hatred towards
bhagavAn which carry the self or themselves away from the Lord.

Technically, only the 4th type are asurAs proper, but as the rest are all equally
bad, bhagavAn calls them all asurAs.

namo senAbhyaH senanibhyashcha vo namaH

Meaning: Not mine are the senses which always stay with desire who is their
master (senAbhyaH) and the senses which are leaders of the self to low
births in samsAra (senanibhya). To you, who are the mind possessing such
senses – I say “not mine”.

“Sena” as “inena vartate iti senA” –– “svAmin saha” – One who is always with the
master is sena.

What is the reason for these asurAs acting the way they do? The root cause is
given in gIta 16.21 as desire, anger and greed.

So, the senses are “sena-s” as they always stay with the root cause that is desire.
Anger and greed are forms arising from desire, so they are not required to be
mentioned separately.

Such senses are also “senAnIs” or leaders/commanders as they lead and command
the self into lower births by their vile thoughts and actions.

namo kShattR^ibhyaH sa.ngrahItR^ibhyashcha vo namaH

Meaning: Not mine are the senses which cut (away) one from shAstra by
their actions (kShattR^ibhyaH) and the senses which lay hold of ownership
over actions (sa.ngrahItR^ibhya). To you, who are the mind possessing such
senses – I say “not mine”.

gIta 16.23 explains this. Besides desire-anger-greed triumvirate, there is one

more reason why people become asurAs and that is because of their lack of
reverence for the shAstra.

“kShattR” means to cut. The senses, by their actions, transgress the Veda which
is the command of bhagavAn and thus cut away one from shAstra. Then, they do
actions which are dicatated by one’s own desire, as opposed to the shAstra. So
they are “samgrahItR-s” or those senses who bestow or lay hold of the ownership
of actions – ie, he thinks he can do as he pleases rather than actions of the
shAstra.

namostakShabhyo rathakArebhyashcha vo namaH

Meaning: Not mine are the senses that destroy happiness in this world
(takShabhyo) and the senses that make “chariots” or the bodies that sustain
samsAra (rathakArebhya). To you, who are the mind possessing such senses
– I say “not mine”.

“takShati” means to cut off or destroy. The senses that act by transgressing the
shAstra, one destroys all happiness he could possibly get in this world like svarga
etc.

“rathakAra-s” – The senses that by actions make bodies (by accruing sins) which
are chariots as they carry the jIva from one birth to another in samsAra. The
idea is, such a person does not attain liberation either.

Thus, happiness of both worlds are denied to him. This is mentioned in gIta 16.23.

namo kulAlebhyaH karmArebhyashcha vo namaH

Meaning: Not mine are the senses which adorn (the mind) with contrary
tattvA-s and the senses which perform contrary actions. To you, who are
the mind possessing such senses – I say “not mine”.

Why does transgression of shAstra lead to grief? Because the shAstra

prescribes what is to be accepted and not to be accepted, both in terms of
tattvajnAna as well as karmas to be performed.

The person who transgresses shAstra engages his senses in tattva-s contrary to
those prescribed by the shAstra, by the act of hearing, speaking, listening about
them from veda-bAhya shAstra or other sources. Thus, his senses are called
“kulAlA-s” – “kula” refers to the tribe of contrary tattva-s that adorn (al) the
mind.

Besides a lack of discrimination of tattva-s, they also have a lack of discrimination

in what is to be performed and what is not. Hence, they perform contrary actions.
“karmAra” is related to working or crafting in the form of contrary actions.
namo pu~njiShTebhyo niShAdebhyashcha vo namaH

Meaning: Not mine are the senses which accumulate objects of enjoyment
(pu~njiShTebhyo) and the senses which torture others for their benefit due
to such desires for objects (niShAdebhya). To you, who are the mind
possessing such senses – I say “not mine”.

“punjiShta” means to accumulate. “niShAda” - itarAm sAdayati pIDayati iti

niShAda – One who tortures others for his benefit.

It is not redundant to describe all this again. Firstly because this is describing
the outcome of shAstric transgressions, which is similar to the previous outcome
of anger resulting from non-attainment of sense objects. These veda bAhya
actions lead naturally to sense enjoyment and hence that is described again.

Secondly, the veda puruSha here is describing the natural course of a person with
Asuric svabhAva in samsAra. And this is precisely what samsAra is, revolving
endlessly from sinful birth to sinful birth, repeating the same sinful actions. Such
contemplation induces disgust and dispassion for the sense objects which is
necessary to realize the self.

“Torturing others” need not just be physical. Since this person has grasped wrong
tattva-s, he might also be teaching it to others and influencing them to follow a
wrong path.

namo iShukR^idbhyo dhanvakR^id.hbhyashcha vo namaH

Meaning: Not mine are the senses which make “arrows” of the form of
bringing pain on account of loss of the objects of enjoyments (iShukR^idbhyo)
and the senses which make “bows” that are repeated contemplations of the
unattainable objects of enjoyment (dhanvakR^id.hbhya). To you, who are the
mind possessing such senses – I say “not mine”.

As mentioned earlier, the redundancy is not a flaw as it is describing the same

thing in a different context – the context of an asura having transgressed
shAstra-s and descended into a rAkShasa birth, as opposed to previous contexts
of pain at non-acquirement of svarga-bhoga etc.

“arrows” signify various experiences of pain on non-attainment of objects. As

objects are many, so are the pains. The “bows” are used to wield the “arrows” –
Repeated contemplation on those objects with longing intensifies the pains. In
shAstra, “bow” is often linked to thought.

namo mrugayubhyaH shvanibhyashcha vo namaH

Meaning: Not mine are the senses that are united with anger of the form of
attachments to the unattainable objects (mrugayubhyaH) and the senses that
keep dogs, ie, that are ineligible for performing actions prescribed in the
Vedas to attain liberation (shvanibhya). To you, who are the mind possessing
such senses – I say “not mine”.

mRga – animal – refers to the anger in the form of attachments as per

the mahAnArAyaNopanishad. “mrugayu” means being united with such anger.

The senses are described as “keepers of dogs”. The term “dog” is a metaphor for
unclean acts (asauchaM) that renders one unfit for vaidika kAryAs. The following
pramANa illustrates that,

svarge loke shvavatAM nAsti dhiShNyaM (~ mahAprasthAnika parva, MB)

[There is no place in svarga for those who keep the company of dogs.]

The means prescribed in the Vedas lead to mokSha which is also called “svarga”.
So “svarga” here can be taken as the liberated world.

namo shvabhyaH shvapatibhyashcha vo namaH

Meaning: Not mine are the senses that are dogs as they take away the merits
of prior works by their lowly actions (shvabhyaH) and the senses that possess
dogs, ie, impure actions that make them ineligible for performance of actions
prescribed for svarga etc (shvapatibhya). To you, who are the mind possessing
such senses – I say “not mine”.

shunA dR^iShTaM krodhavashA haranti yaddattamiShTaM vivR^itamatho

hutaM cha (~MahAprasthAnika Parva, MB)

[The devas called “krodhavAsa-s” take away the sacrifices that have been
performed as well as the oblations, if seen by a dog.]

The wayward senses not only makes one ineligible for actions prescribed in the
Veda as mentioned previously, but they also remove any merit or fruits gained by
legitimate actions like vedic sacrifices etc. As the krodhavAsa-s take away any
sacrifices or gifts when seen by a dog, so when the person with wayward senses
seeks to use articles procured by him legitimately for evil purposes, they are also
taken away.

Not only that, he is no longer even eligible to perform those sacrifices. Meaning,
he becomes ineligible for even the portions of Vedas which recommend actions
for fruits like killing enemies, svarga etc. To sum up:

- “Keeper of Dogs” signified the senses were ineligible for means prescribed
to attain mokSha in the Veda.
- “Dogs” signified the senses, being unclean, removed any merit or fruit
acquired even legitimately via prior acts prescribed by the Veda.
- “Possessing dogs” means the senses are doing various impure acts that
render them ineligible for even the means prescribed in the Veda for
perishable fruits or lower goals like svarga, killing enemies etc.

(A clarification: I am a dog lover too, so chill. It is not that bhagavAn hates dogs. Just as a shUdra is not
permitted to chant the Vedas but still can attain bhagavAn, dogs are considered impure for some vaidika
kAryAs but there is no hate in shAstra for those adorable mutts. :wink:)

The end result is, such a person stays forever in samsAra, in the lower worlds,
never even attaining the abodes of the gods. With that this anuvAka and the
discourse on asura gati is concluded.

If you are feeling fairly depressed after reading all that, relax. Things pick up
from here on as the Veda PuruSha embarks on a glorious meditation of Brahman
and the self. More on that later, we are done with the hard part.
 ANUVAKA 5 – ABHYASA YOGA

The 4th anuvAka concluded the meditation on the various aspects of how
hankering after sense objects can lead to samsAra, to develop dispassion on it.
Karma Yoga was also initiated by the Veda puruSha about three quarters into the
3rd anuvAka, indicated by a break in continuity.

As karma yoga is desireless action by loving services to Brahman, it is necessary

to cultivate a deep love for Brahman. Note that this love is not some ordinary
bhakti – it is a deep, incessant meditative form of love that is difficult to develop.
To attain this state, bhagavAn recommends abhyAsa yoga – repeated
contemplation on his deeds and qualities to develop a ruchi for them while
engaging in karma yoga.

That is what the 5th and 6th anuvAkAs do. Note that the double namaskArAs give
way to single namaskAra here, so it means the mind is now in a state of sattva as
the shatapatha brAhmaNa pramANa quoted earlier declared. So, “namaH”
properly means only salutations here, in the sense of “I am not mine, nether are
my possessions – all are yours”.

But there is more.

The upAsaka, in these 2 anuvAkAs, meditates on two different sets of kalyANa

guNAs of bhagavAn which are contradictory to each other. This is called
“agatitagatanAsAmarthya” – ability to reconcile opposites.

Swami nammazwar, in the thiruvaimOzhi, hails Oppiliappan, the Lord of

thiruviNNagar divya desam, as the One who reconciles contrasting attributes as
follows:

nalguravum selvum naragum suvarkkamumAy,velpagaiyum naTpum viDamum

amudamumAy, palvagaiyum parandaperu mAnennai yALvAnai, selvammalgu
kuDittiru viNNagark kaNDEnE

So what the Veda puruSha does is, he describes one set of guNAs which help his
devotees and another set of guNAs which destroy the evil-doers. The names on
the left indicate the guNAs that help the devotees, while the names on the right
indicate what he does to evil-doers.
There is also a bit more. The names are interconnected. So, if you take just the
left side names and read them together, you will get a sequential progression of
the activities of bhagavAn. If you take just the right side names and read them
together, again, you will get a sequential progression of activities. If you read
left, right, left, right – then also you get a sequential progression. Just try it for
youself for anuvAkAs 5 and 6 – Read just the left names first, then the right
names only, then take them all together. This is the magic of the Vedas!

Now, a question – why meditate like this? Because the aim of the Rudram is to
control the senses for realization of the self, which is called “nivrtti mArga”. This
involves renouncing sense gratification, which is “pravrtti mArga”. So, the guNAs
of bhagavAn that aid the nivrtti mArga upAsakAs (his devotees) and destroy the
pravrtti mArga asurAs (the samsArIs), is very relevant.

How to figure out which side names denote nivrtti and which denotes pravrtti?
By the occurrence of “vyuptakeSha”, which is a clear indication of his guNa of
subduing the asurAs, it is clear that the names describing his guNAs against the
asurAs are on the right side.

With that, let us begin understanding this magnificent anuvAka. All of the names
are described in the viShNu sahasranAma as well.The greatness of shrI
parAshara bhattar is that, only his viShNu sahasranAma bhAShya fits the
context of these mantrAs as well. Other sahasranAma bhAShyAs may be
etymologically correct, but do not get the context right.

Mantra 1

namo bhavAya cha rudrAya cha

Meaning: Salutations to the One who is the source of happiness for those
devotees on the path of nivrtti (bhava) and the one who gives misery of the
form of fruits of actions to non-devotees (rudra)

The mahAbhArata states “ShivaH ShivAnAM aShivaH aShivAnAM” – [He is

the conferror of auspiciousness for devotees and inauspiciousness for non-
devotees.]

There are two types of people – those on the path of nivrtti/mokSha who seek
him and those who are interested in pravrtti/enjoyment of worldly pleasures via
fruitive actions prescribed in the Vedas. Former is auspicious, latter is
inauspicious.

“rudra” – “rutiM dadAti”.

Mantra 2

namaH sharvAya cha paShupataye cha

Meaning: Salutations to One who is the destroyer of the sins of his devotees
(sharva) and the possessor of anger towards non-devotees that is the cause
of sins (paShupatayE)

Sharva – How is he the source of happiness for devotees as stated previously? In

viShNu sahasranAma, bhattar interprets “sharva” as - “sva sharIra bhUtAnAm
ashubhamapi shRNAti iti sharvah” – He who destroys sorrows of his devotees who
are his bodies.

“paShupati” – The mahAnArAyaNa upanishad refers to anger as “paShu”. Thus,

he is the possessor (pati) of anger (paShu). The non-devotees on the fruitive path
of action through the Vedas incur his anger by their activities aimed at sense
gratification. They have no knowledge that they are his body and he is their self,
or that the fruits of actions must be dedicated to him. They cause harm to
themselves and others in the course of such fruitive endeavors which incur the
anger of bhagavAn manifests in the form of pApAs or sins.

So he is the remover of sorrow and the cause of sorrow for each group.

Mantra 3

namo nIlagrIvAya cha shitikaNThAya cha

Meaning: Salutations to One who destroys ignorance of the devotees

(nIlagrIva) and to the one with a dark voice, ie, confusing speech for the
non-devotees (ShitikaNTha)

“nIlagrIva” – After destroying sins obstructing knowledge, he imparts knowledge

to his devotees. As mentioned in previous anuvAkAs, “grIva” is that “which causes
to descend, or swallow”. “nIla” is a dark color indicating ignorance. The devotee in
samsAra is called nIla as he is covered by ignorance and has no knowledge of
karma, jnAna and bhakti yogAs. shrI yAmuna muni says, “na dharma niShtoshmi
na ca Atma vedi, na bhaktimAn” – I do not know karma, jnAna or bhakti”. For such
a jIva who is ignorant of the means and yet desirous of attaining a vision of the
self, bhagavAn is “nIlagrIva” as he is the cause of their ignorance being
“swallowed”, ie, he destroys their ignorance and grants them knowledge (dadAmi
buddhi yogaM taM ~ gIta 10.10).

“ShitikaNTha” – As the previous right side name indicated, those on the pravrtti
mArga, abusing the means prescribed in the Vedas for fruitive actions, have
incurred his anger in the form of pApa-karmas and committing sins against gods
and others. For them, he becomes one whose voice or speech representing all his
actions (kaNTha) is dark (shiti) – he confuses them by employing various means
to turn them away from the Vedas.

The term “kaNTha” can mean sound or speech, which always denotes all actions
of the senses. “Shiti” means a dark color and hence signifies ignorance.

mAyA mohena te daityAh prakAraih bahubhih sadA |vyutthApitA yathA

naishAmtrayIm kaScit arocayat || hatASca te’surA devaih san-mArga
paripanthinah || (vishNu purANa - 3.18.34)

[By his powerful skill, he confounded in several ways their minds, and led
them astray, as a result of which there was no one amongst them who had a
liking for the veda-s. They became averse to going in the right path, and
they were easily disposed of by the gods.]

Thus, for his ignorant devotees, he destroys their ignorance and they gain
knowledge. But for knowledgeable non-devotees, he destroys their knowledge and
they gain ignorance.

Mantra 4

namaH kapardine cha vyuptakeshAya cha

Meaning: One with a bewitching form of the tortoise that destroys the sins
of his devotees (kapardin) and One with a bewitching form comprising the
shaven head that creates sins for the non-devotees (vyuptakeshA).

“kapardin” is a name of kUrma as he bears the “kaparda” – the marine/cowrie

shell. Thus the shAnti parva, while listing the avatArAs of the Lord, calls kUrma
by this name as below,
“kapardine varAhAya ekasR^ingAya dhImate” (~shAnti parva, MB)

He destroys the ignorance of his devotees and grants knowledge as the previous
name said. How? This name explains that his bewitching form is the means for
that, which destroys all sins.

Why specifically mention kUrma here? Because his form is the one that is
mentioned to be specially blissful and bewitching for his devotees in shruti and
smriti. Vide,

kUrmamupadadhAti | raso vai kUrmo rasamevaitadupadadhAti (~ Shatapatha

brAhmaNa)

[He yokes himself to the form of KUrma (by meditation). Brahman who is
KUrma is verily bliss, it is this bliss he bestows (on the meditator).]

And also,

hiraNmaye ’pi bhagavAn nivasati kUrma-tanuM bibhrANas tasya tat

priyatamAM tanum aryamA saha varSha-puruShaiH….(~ bhAgavataM
5.18.29)

Which says the prIyatama rUpa of kUrma is worshipped by bhaktAs in hiranmaya-

varSha. Thus, it is a bewitching form that destroys sins for the devotees.

In contrast, VyuptakEsha, or shaven headed refers to Buddha avatAra as per the

following pramaNa:

tato digambaro muNDo barhi-patra-dharo dvija |mAyA moho'surAn

SlakshNam idam vacanam abravIt || (~ VishNu PurAnA 18.2)

[Approaching the daitya-s engaged in ascetic penances, He approached them

in the semblance of a naked mendicant, with his head shaven, and carrying a
bunch of peacock's feathers, and addressed them in gentle accents thus.]

punaSca raktAmbaradhRk mAyA-mohah a-jitekshaNah (VP 3.18.16)

[He was clad in crimson robes, and had eyes which were unconquered; and He
deluded the minds of all by His mAyA]
He creates ignorance for the asurAs as per the previous name. How? This name
explains that asurAs too become enamored of his bewitching form. Seeing his
form, they thought he was exceedingly trustworthy and hence become deceived
by him to leave the path of dharma. This is indicated by the nAmAs “sundaraH,
sundaH, ratna-nAbhaH, sulochanaH” in the sahasranAma.

He as kUrma has a form that was bewitching for his devotees and destroyed their
sins, becoming a means for liberation. He as the mahA-moha mUrthy had a form
that was bewitching for the asurAs and caused them to accumulate more sins by
trusting in that form, which became a means for samsAra.

Mantra 5

namaH sahasrAkShAya cha shatadhanvane cha

Meaning: One who is omniscient as the innerself, beyond the sense organs,
for his devotees (sahasrAkSha) and whose bow is the diversified sAttvika
ahamkAra from which the sense organs arise (shatadhanva) for the non-
devotees

“sahasrAksha” – This is a name that indicates para-vidya according to Bhattar.

As he is the innerself of all, he is sarva-sAkShi and hence omniscient. The
devotees meditating on his form, understand that he is beyond the sense organs
as the innerself of all. Thus, they gain this higher knowledge of the para vidyA.

“shatadhanvanE” – This can mean “manifold bow” or “many bows”. The bow
shArnga supports the diversified sAttvika ahaMkAra in the form of organs of
knowledge and action as per viShNu purANa. So this nAma means, he who, by his
bow, supports the manifold senses. Accumulating more sins, the non-devotees
become dependent on the sense organs and do not see the Lord who is beyond the
senses.

bhUtAdim indriyAdiM cha dvidhAhaMkAram IshvaraH / bibharti

sha~NkharUpeNa shAr~NgarUpeNa cha sthitam // (~ viShNu purANa
1.22.68)

[He supports tAmasa and sAttvika ahaMkAra (from which the senses arise)
in the form of the conch and the bow]
A small note: “sahasraM” and “shataM” are used here for a purpose respectively.
“sahasraM” means literally numerous – implies omniscience here. Whereas,
Bhattar hints that “shataM” can be used in the sense of “many-in-one” – Many
indriyAs supported by the bow.

Mantra 6

namo girishAya cha shipiviShTAya cha

Meaning: He who is the Ruler of the Vedas as the object of attainment for
his devotees (girisha) and who has entered other objects of attainment which
are his rays for the non-devotees (shipiviShTa)

Girisha - The devotees, understanding the para vidyA that is beyond the senses
as the previous name indicated, consider him the sole object of attainment. So
they adopt various brahma vidyAs to attain him using the guidance of the Vedas.
“girau” refers to the Vedas.

shipiviShTa- According to Bhattar, it means he who has entered filling with the
rays (mayah, tAn sampravishTah - vyAptavAn iti shipiviShTa). The non-devotees,
on the other hand, only trusting their senses, consider the sense objects as the
sole objects of attainment. These sense objects are illumined by their senses,
hence they are rays (shipi-s). Unlike those devotees who use the Vedas to illumine
bhagavAn, these asurAs use their senses to illumine sense objects. It is bhagavAn
who sustains these sense objects as well, so he is said to enter into them.

At this point, note that if you take these names as denoting any other god other
than viShNu, you will never be able to get exact opposite guNAs because there
aren’t that many described for them. Neither would you be able to string
meanings so that left side and right side align separately in a continuity and also
with each other. Try it for yourself if you want. An indication of who this anuvAka
is talking about.

Mantra 7

namo mIDhuShTamAya cheShumate cha

Meaning: Salutations to the One who drenches the devotees scorched by

samsAra with rain (mIDhuShTama) and to the sustainer of arrows or the
senses impelling the non-devotees to sense objects (iShumat)
For his devotees who are fatigued by the heat of samsAra and resort to him using
brahma vidyAs, he drenches them with the rain of his nectar like effulgence
(“vRShah” nAma in sahasranAma).

For the non-devotees who are seeking the sense objects, he further tightens the
snare of samsAra (pASha-s) -- he sustains their senses that impels them towards
those objects, aggravating their taste for sins and even denying them the objects
they seek. The name “tantu-vardhana” indicates this in the sahasranAma.

“Arrows” signify the senses as they impel one towards sense objects according to
viShNu purANa.

Ani indriyAni ashesAni buddhi karma AtmakAni vai | Shara rUpANI ashesAni
tAni dhatte janArdanah || (~viShNu purANa 1.22.73)

[All the senses which are jnAnendriyAs and karmendriyAs, are present in the
form of arrows, in JanArdana's form.]

“iShumat” – One who sustains (mat) these actions of the senses. Earlier,
“shatadhanvanE” also in a way signified these senses, by denoting sAttvika
ahamkAra which gives rise to them. But the reason for 2 different terms is to
show that earlier, the senses were described as the means for perception for
asurAs; here it is that these senses impel the asurAs. So, there is no redundancy.

Mantra 8

namo hrasvAya cha vAmanAya cha

Meaning: He who feels he has done very less for his devotee as he acts for
their benefit (hrasva) and He who is minute or small for non-devotees as he
conceals his greatness and does not act for their benefit (vAmana).

“hrasva” refers to smallness or insignificance. bhagavAn has given his devotees

all they seek and even more than they want. But even after giving them
everything, he feels like what he has done is very insignificant. As kriShNa
lamented,

govindeti yadAkrandat krshNA mAm dUravAsini |rNam pravrddhamiva me

hrdayAt na apasarpati || (MB 3-58-22)
[That cry for help uttered aloud by Draupadi even from afar, calling me
"govindA" - that cry is never away from my mind like a debt increased with
interest accumulated on it]

The idea is that, he acts for the benefits of his devotees. The nAma “anala” in
the sahasranAma denotes this.

But for non-devotees who are also seeking certain objects of attainment, he is
“vAmana” – very small or insignificant, or minute and difficult to be seen. He
conceals himself and does not act for their benefit (janhur nAma in
sahasranAma). Vide,

cakram tad-vAsudevasya mAyayA vartate vibhoh | sApahnuvam

pANdaveshu ceshTate rAhasattamah || (udyoga parva 6.7.2, MB)

[That discus of the Omni-present vAsudeva acts by his will for the benefit
of the pANdavas being invisible (to the eyes of others), O Great King!.]

Thus, it means he acts for the benefit of devotees and against the benefit of the
non-devotees.

Mantra 9

namo bR^ihate cha varShIyase cha

Meaning: One who is like the great lake that his devotees will find comfort
in (bR^ihat) and the great lake or pit in which the non-devotees drown
(vArShIyas)

The name “mahAhrAda” in sahasranAma explains both these names. For devotees,
as he acts for their benefit, he is like a vast lake in which they bathe again and
again but never get satiated.

But for the non-devotees, as he never acts for their benefit, he is like a vast lake
again in which they drown, never to rise up. As he declares in the gIta 16.19-20,
he hurls the asurAs into the darkness of the lowest births and they never attain
him.

Alternatively, “vArShIyas” can also mean a great pit, that he hurls the asurAs
into the darkness of raurava etc.
Nampillai adds in Eedu – His quality of “souShIlyaM” or easy accessibility is like a
great lake. His devotees delight in him taking forms as yaShoda’s son,
daSharatha’s son, a fish, a boar etc like thirsty people quenching their thirst from
a lake. But the ignorant think he was a human born due to karma, he wads subject
to others and thus drown in that lake.

Mantra 10

namo vR^iddhAya cha saMvR^id.hdhvane cha

Meaning: One who is augmented or grown by the happiness of his devotees

(vR^iddha) and One who is augmented or grown in the form of his AveSha-s
for the chastisement of the non-devotees (saMvR^iddha).

“vR^iddha” means to be augmented or increased. As he acts for the benefit of

his devotees, bhagavAn thinks he has become prosperous only when his devotees
become happy. rAmAyaNa says that when vibhIShaNa was crowned King of Lanka,
rAma became free from fever and extremely happy.

“saMvR^iddha” is explained based on the nAma “shatrujit-shatru-tApanaH” in the

sahasranAma. As he acts against the benefits of non-devotees, he chastises the
enemies of the world by investing certain virtuous jIva-s with his own powers
(saktyAveSha-s) – like purutkutsa, puranjaya, etc. Thus, he, in the form of
purutkutsa/puranjaya etc., becomes augmented as they are invested with his
powers.

The idea is, he is augmented by the happiness of his devotees and for the
misfortune of the enemies.

Mantra 11

namo agriyAya cha prathamAya cha

Meaning: One who is the foremost in bearing the burden of protection of his
devotees (agriya) and One who is the foremost in taking the lead to destroy
the enemies of his devotees (prathama).

How does he make his devotees happy? The nAma “kshaminAM-varaH” in the
sahasranAma explains “agriya” – he is the foremost in bearing the burden of
protection of his devotees. BhagavAn is so anxious and intense to protect his
devotees that he cannot wait until he gets there. He is said to have felt relieved
only when he saw Gajendra safe.

Then, the nAma “vyagraH” in sahasranAma explains “prathama” – He is very

zealous when it comes to destroying the enemies of his devotees and brooks no
delay. This way, he brings about their misfortune as mentioned in the previous
nAma.

Thus sri kriShNa was eager to destroy the enemies even ahead of Arjuna,

Ye yanti yantyeva Sini-pravira! Ye’vasthita satvaram te’pi yantu |

Bhishmam rathat pashyata paatyamanam Dronam ca sankhye sa-ganam
maya’dya ||… rathat avaplutya visrijya vahan || (MahaBharata, Bhishma
Parva 59.86)

[“O Satyaki! Those who have gone, have gone for ever. Those who are still
left, let them all go at once. You will see now that Bhishma is thrown from
his chariot, and also Drona with his army”. So saying, Krishna jumped down
from the chariot, and leaving the horses, advanced forward against Bhishma
with a chariot wheel as a weapon.]

Thus, he is zealous in both protection of devotees as well as destruction of non-

devotees.

Mantra 12

nama Ashave chAjirAya cha

Meaning: One who is quickly implementing all actions for purification of his
devotees (Ashava) and quickly implementing all actions for the elimination of
the non-devotees (Ajira)

How does he protect his devotees? Very quickly. The nAma “mano-javaH” says he
is as quick as thought in purifying his devotees. Mere recitation of his names
immediately destroys their sins. A mere touch of his is like an unparalleled
medicine. Thus he says in gIta 9.31, “kShipraM bhavati dharmAtma”

How does he destroy his enemies? Very quickly as Kalki etc.

Thus, he is both quick in anugraha and quick in nigraha.

Mantra 13

namaH shIghriyAya cha shIbhyAya cha

Meaning: He who is swift in giving away his wealth to his devotees (shIghra)
and who is very quick in taking away the wealth of non-devotees (shIbhyA).

In what way is he quick in protection of devotees? The nAma “dhaneShvara” in

sahasranAma implies he is very quick to bestow wealth on his devotees.

In what way is he quick in destruction of non-devotees? The nAma “vegavAn” in

sahasranAma implies that he is very quick in showing his supremacy and lordship
and thus it results in the wealth of non-devotees being taken away. Despite being
a child, he nonetheless lifted the govardhana and quickly took away the pride of
Indra, a God. He took away the lives of Putana and SakatAsura. He also quickly
took away rukmini from shishupAla. Thus, he is quick to remove their wealth.

Mantra 14

namo UrmyAya chAvasvanyAya cha

Meaning: One whose appearance is auspicious and delightful for his devotees
(Urmya) and whose sound is inauspicious and frightening for non-devotees
(Avasvanya).

What is the reaction of devotees to his protection? “Urmi” means to become

manifest. The nAma “sudarShaNa” in sahasranAma states that his manifestation
pleases his devotees, who become delighted in mind.

What is the reaction of non-devotees to his destructive activities? “Avasvan” –

His sound (svani) strikes them down (ava). gIta in the beginning says that the
mere sound of the pAnchajanya scared the kauravas so much they felt they were
defeated before the war had even commenced. Hence, his sound is inauspicous
and frightening for them.

Now, we have contrasting attributes – delight and auspiciousness for devotees,

fear and inauspicious for non-devotees. But there is one more guNa. For his
devotees, he is visibly manifest. For non-devotees, they are struck down by his
mere sound, ie, they don’t see him.

That last guNa of being seen and unseen is brought out in the next mantra.
Mantra 15

namaH srotasyAya cha dvIpyAya cha

Meaning: One who moves towards those who are devoted (srotasya) and who
abides in a shelter (his mAyA that is prakrti) which conceals him from those
not devoted to him (dvIpya).

Why are devotees delighted by his protection? “srotas” root is “sru” – to move.
He moves towards his devotees. The reason is, devotion is the means to see him.
Hence, he is known by them very well.

Why are the wicked afraid by his destructive actions? For the wicked, he conceals
himself by his mAyA that is prakrti and remains unseen. “dvIpa” means a shelter
or refuge --- prakrti is his refuge for hiding himself. An unknown thing always
causes fear.

ANUVAKA 6 – ABHYASA YOGA CONTINUED

As in the previous anuvAka, this section also dwells on the contrasting attributes
of bhagavAn. It must be taken as the constant practice of abhyAsa yOgam
through several births to ready oneself for upAsaNa. The Veda is not mere vAkya,
but anuShtANa vidhi as well.

These set of names pick up from where we left off in terms of continuation. So,
consider the story as continuing only.

Mantra 1

namo jyeShThAya cha kaniShThAya cha

Meaning: One who is the oldest for his devotees during his births (jyeShThA)
and the one of a smaller stature for the non-devotees (kaniShTha)

Last mantra of previous anuvAka said he is known and unknown by his devotees
and non-devotees respectively. How?

He is the eldest as he existed before all beings. He is older than Brahma, the
self-born because he created Brahma (vishNu sahasranAmA – jyEshta).
This tattva is well comprehended by his devotees even when they see him as
rAma, kriShNa etc. The vivekIs know him this way. But the ajnAnIs consider his
birth thus,

“avajAnanti mAm muDhA” (gIta 9.11) – they think he was born of karma, as
opposed to the fact that he is born of his will and for the sake of protecting us.
Some also think he is of equal or lower stature to brahmA, rudra etc who have
limited glories, so he becomes those lesser gods for them. Or worse, they think
he is devoid of all attributes, or one with the Universe or a shUnya.

Thus, he is known as the oldest and hence most glorious by his devotees, but as
one of a smaller stature and hence with limited glory by the non-devotees.

Mantra 2

namaH pUrvajAya chAparajAya cha

Meaning: One who is born at the beginning of the world as viShNu for the
protection of the devotees (pUrvajA) and one whose birth is of a different
nature, ie, for destruction of the non-devotees (aparajA)

In what way is he known as the Supreme Being or the oldest by his devotees? By
his avatArAs which are for the sake of protection. “purvajA” means he is born
among the trimUrti for the sake of protection of the devotees at the beginning
of creation, as below,

gatiSca nastvam pUrvajo jagatah prabhuh |rakshArtham sarva-bhUtAnAm

vishNustvam upajagmivAn || (~ MB Udyoga Parva 12.11)

[You are our refuge; You are the first-born amongst the gods. You are the
Lord of the Universe. You have assumed the role of vishNu for the protection
of all the worlds.]

“aparajA” means “One whose birth has a different cause (apara) for the non-
devotees”. He is born to eliminate them who, not knowing him and thus thinking
he is born of karma as mentioned earlier, go against him and his devotees.

“paritrANAya sAdhunAM vinAShAya ca duShkritAM” – He is born to protect

his devotees and destroy the non-devotees.

Mantra 3
namo madhyamAya chApagalbhAya cha

Meaning: One who is the pride of his devotees (madhyamA) and one who is
against the pride of the non-devotees (apagalbhA)

In what way does he protect his devotees by his births? “madhyama” means being
the central part or middle of anything. He is the source of pride to his devotees
and this makes him “central” in their glory or happiness. He allowed the yAdavAs
to destroy their enemies, indulge in drinking and merrymaking etc, constructed
the great city of dvAraka for them and brought the pArijAta.

In what way does he destroy the asurAs in his births? “apagalbhaya” – He who
is opposed (apa) to the pride (galbha) of the non-devotees who oppose him. He
chopped off the hands of bANa, killed rAvaNa etc.

The nAma-s “darpa-hA” and “darpa-daH” in the sahasranAma illustrate these

guNAs.

Mantra 4

namo jaghanyAya cha budhniyAya cha

Meaning: One who arises from the end part, ie, known by the vedAnta to his
devotees (jaghanyA) and who is belonging to (associated with) the depths, ie,
impenetrable for the non-devotees (budhniyA).

Why does he protect his devotees in his avatArAs? “jaghanya” means one who
arises from the end, or last part of anything. vedAnta is the conclusion of the
Vedas. Thus it means, his devotees attain him easily by shAstra-jnAna.

Why does he destroy the asurAs in his avatArAs? For those who do not have
knowledge of the vedAnta, he is impenetrable like the depth of a bottomless pit
or the ocean floor. The nAma “durgaH” in the sahasranAma suggests this.

Mantra 5

namaH sobhyAya cha pratisaryAya cha

Meaning: One who exists in shruti and smrti for his devotees (sobhya) and
One who exists in contrary movements in the form of veda bAhya ShAstra
for non-devotees (pratisarya).
How do his devotees have shAstra-jnAna? “sobha” – The term “Ubha” indicates
dvandva and refers to shruti and smriti. His devotees always follow shruti and
smriti which are his commands to serve him.

Shruti:smriti: mamaiva AgyA-yastAm ullanghya vartatE AgyAcchEdI mama

drOhI mama bhaktOpi na Vaishnava "

[The one who does not abide by my commands set forth in the Sruthi and
Smriti are great offenders.]

Why don’t the asurAs have shAstra-jnAna? “pratisarya” indicates “retrograde or

contrary movement” and thus represents the Agamas which he created for the
non-devotees (“krtAgama” nAma in sahasranAma). They follow the commands of
these Agamas.

Mantra 6

namo yAmyAya cha kShemyAya cha

Meaning: Salutations to One who is associated with “yAma” or desireless

services with dedication of fruits to him by his devotees (yAmya) and One
who is in the happiness or material pleasures for the non-devotees (kShemya).

What is the fruit of jnAna? Those devotees who have bhakti and follow
shruti/smriti commands, understand him to be attainable by restraint from sense
objects. Thus they dedicate all fruits of Vedic works to him. “yAma” means
restraint of the form of refraining from ownership of the fruits of actions.

What is the fruit of ajnAna? For the non-devotees, he is the innerself of various
pleasures in the world that they indulge in due to the Agamas created by him. The
name “vAjasaniH” in the sahasranAma indicates this. Bhattar points out that a
Kshapanaka (Buddhist) takes a vow to devour mouthfuls of curd rice every
morning. Hence, it is a metaphor to indicate they will have a taste for the fruits
of actions no matter how renounced they may seem, as their paths only lead to
samsAra.

Mantra 7

nama urvaryAya cha khalyAya cha

Meaning: One who abides in the fertile field (devoted mind) of the devotees
(urvarya) One who abides in harsh acts detailed in the Agama-s of the non-
devotees (khalya).

Karma yoga of the previous nAma results in bhakti yoga and that is described by
the first nAma “urvarya”.

nAnmugan thiruvandhAdhi pAsuram 23 and the sahasranAma “AnirvinnaH” explain

“urvarya”. It means, one who exists in a field sown with crops. The field is the
mind, the seeds are the puNya or virtuous deeds such as services etc sown by the
jIva. bhagavAn is the farmer who waters the seeds, germinates them, removes
the weeds. He himself prompted the sowing of the seeds as well. Thus we get the
plants called bhakti.

Uninterrupted meditation with love is the outcome of the previous nAma which
talked of abiding by shruti and smriti with karma yoga and bhakti. bhagavAn
himself says, “dadAmi buddhi-yogam taM” (gIta 10.10).

Pursuit of fruits mentioned in contrary Agamas on the other hand, result in

movement away from bhagavAn. The nAma “khalya” means abiding in anything
rough or coarse. “khala” also means “threshing” and thus indicates “hiMsa”.
“khalya” is one who abides in the harsh acts that are propagated by the boudha-
jaina Agamas. It means, he himself practiced those acts and followed the
precepts propagated by those Agama-s to set an example and deceive the asurAs.
The nAma “krita-karmA” in sahasranAma indicates this. Those acts are harsh as
they are against the Vedas and the asurAs engage in them.

Thus, bhagavAn works hard for both people. For the former group, he waters the
seeds etc and grows the plants of bhakti. For the latter, he himself works in
practicing the commands of the perverted Agama-s. One results in bhakti or
movement towards bhagavAn, one results in dveSha or movement away from
bhagavAn.

Mantra 8

namaH shlokyAya chAvasAnyAya cha

Meaning: Salutations to One who uses praiseworthy words for his devotees
(shlokya) and who uses words that limit the truth for non-devotees
(avasAnya).
How does bhagavAn work hard for devotees? “shlokyAya” – “shloka” means praise
and refers to words that are worthy of praise. He abides in such words – “abiding”
means “being dependent on”. He is thus dependent on such words in the sense of
using them for the sake of his devotees. The name “vAgmi” in sahasranAma
indicates this. As below,

shTo mohah smr*tir-labdhA taaaat-prsAdAn mayA acyuta | sthito'smi

gata-sandehah karishye vacanam tava || (18-73)

[Achyuta! By your Grace (in the form imparting the gIta) my ignorance has
now gone; I have regained my memory, and now I am steady and free from
doubt and am ready to act according to Your instructions]

buddhimAn madhurAbhAshI pUrvabhAshI pryam vadah – [rAma is wise and

speaks sweet words; He is the first to speak and also speaks kind words]

bhUyaH kathaya tRptirhi ShRNvatO nAsti mE'mRta – [Speak again, I am not

satiated by such words of nectar]

The Vedas are also verily his words.

How does bhagavAn work hard for non-devotees? “avasAnya” – “avasAna” means
a limit or boundary. It is used in the sense of limiting the grasp of, or concealing
the truth, and refers to the deceptive words spoken by him. He again abides in,
or uses such words for the non-devotees. He speaks very clever and sweet words
which concealed and defeated the truth. He was very eloquent and proficient in
his arguments. The nAmAs “suvarNa binduH” and “sarvavAgIShvareShvaraH” in
sahasranAma convey this.

Thus his words declare the truth for his devotees and untruth for the non-
devotees.

Mantra 9

namo vanyAya cha kakShyAya cha

Meaning: One who is abiding in the vast austerities of his devotees (vanya)
and One who is abiding in an enclosure or hiding place (ajnAna) as his thoughts
were inscrutable and hence cannot be influenced by non-devotees (kakShya).

What is the fruit of the hard work of bhagavAn for both groups?
“vanya” – The term “vanam” means a forest and thus denotes anything vast. The
austerities of his devotees are a vast forest of knowledge about the Lord. He
abides in such a forest of austerities, meaning, he allows himself to be influenced
by them and becomes subject to their commands. The nAma “neyaM” in
sahasranAma denotes this. Vide,

"Ag~nyApyo'ham tapasvinAm" (~ rAmAyaNa AraNya 6.22) – [I am agreeable

to be commanded by those who practice austerities]

“kakshya” – The term means “enclosure” or “hiding place”. It refers to the ajnAna
of non-devotees. He abides in this, ie, this ajnAna is a hiding place for him
whereby his thoughts are inscrutable for the non-devotees, who hence cannot
influence him. The nAma “akShobhyaH” denotes this.

He is thus “vikAra” or subject to change of nature from being the influencer to

the influenced for his devotees. He is “avikAra” or not subject to influence by
non-devotees.

Mantra 10

namaH shravAya cha pratishravAya cha

Meaning: One who listens to the pure words of his devotees (shrava) and is
opposed to the words of the non-devotees (pratishrava).

“suci-shrava” in viShNu sahasranAma explains this.

SucIni SrAvaNIyAni SRNomi iha dhanan~jaya | na ca pApAni gRhNAmi

tato'ham vai SuciSravAh || (MB ShAnti parva 344.61)

[O dhanan~jaya! I listen here to all that is pure and agreeable to hear. I do

not heed to what is sinful. Therefore I am known as Suci-SravAh]

As he is influenced by his devotees, he heeds their words. As the non-devotees

cannot influence him, he doesn’t heed their words.

Mantra 11

nama AshuSheNAya chAshurathAya cha

Meaning: One who has a non-material body made of shuddha-sattva that

swiftly conquers the bondage of his devotees (AsuSheNa) and One who has
jIvAs like buddha etc as his body (or the form of buddha etc) that swiftly
puts the non-devotees in bondage (Ashuratha).

“susheNa” is a name that occurs in the vishNu sahasranAmA. It means, “he who
has a body made of suddha sattva and delineated by the panchopaniShad mantra-
s. This body is like an army as it helps him conquer the selves that are in bondage
– this is according to shrI parAShara bhattar.

In conjunction with the previous name, when his devotees like Gajendra use pure
words to call him, he answers, displaying his divine body that rescues them from
bondage.

At the same time, he deluded the asurAs in forms like buddha etc which are
actually jIvAs invested with his powers (shaktyAveSha). They were empowered,
but their bodies are not made of shuddha-sattva.

“Ashuratha” – “ratha” means chariot and denotes the body. It can mean the literal
forms of buddha, etc he assumed, or the jIvAs (buddha etc) who are empowered
by him and are themselves his bodies. He makes use of these bodies to swiftly
push the non-devotees into bondage.

Mantra 12

namaH shUrAya chAvabhindate cha

Meaning: One who has a desire to obtain the victory of his devotees (shUra)
and One who injures or defeats the non-devotees (avabhindat).

The victory of his devotees is them attaining him by virtue of his divine body. The
defeat of the non-devotees is their non-attainment of him by virtue of the alpa-
sharIrAs of buddha etc. “shUra” occurs in the sahasranAma.

It can also mean, “One who has the desire for his devotees to secure a victory
over him and One who is victorious over the non-devotees.” This means, he
becomes subject to his devotees and independent for the non-devotees. Consider
this a secondary meaning.

Mantra 13

namo varmiNe cha varUthine cha

Meaning: One who is covered in the armor that is his divine body for his
devotees (varmin) and One who is surrounded by the modifications of prakrti
for non-devotees (varUthin).

The nAma “varmin” correlates to “guhyaH” in sahasranAma. The latter means he

is concealed by his divine body made of suddha-sattva. “conceal” means, his
divyAtma-svarUpa is hidden by that body. “varmin” means wearing armor; this
divine body is thus the “armor” that protects his divyAtma svarUpa so that his
devotees cannot see it.

When devotees attain him, they often want to experience his divine body which
they feel is more enjoyable than even his svarUpa. It is not a depreciation of the
svarUpa since the body derives its’ greatness from the svarUpa only. But just a
preference. Thondaradipodi Azhwar says, “ichuvai thavira yAn poi” – “Would I
seek anything other than the divine body?” – hence, his body is the armor that
protects the svarUpa from his devotees.

He adorns a different kind of armor for the non-devotees. The nAma “saMvrttah”
explains “varUthin” - He remains hidden from the ignorant. Prakrti, which is also
known as mAyA, hides bhagavAn from the ajnAnIs. Thus he is “varUthin”. The
term also means to be surrounded by a quantity or heap of something, ie, the
various modifications of prakrti that hide him.

Their non-attainment of him mentioned in the previous mantra deludes them and
prevents them from piercing the veil of mAyA.

Thus, he wears armor for both devotees and non-devotees.

Mantra 14

namo bilmine cha kavachine cha

Meaning: One who abides in a measure (of understanding) for his devotees
(bilmin) and one who is covered (beyond the sense organs) by the non-devotees
(kavachin).

“bilmine” means one who possesses “bilma” – the quality of a measure or a degree
– “so and so”. That is to say, he possesses the quality of being known in a particular
measure or degree of understanding by his devotees as, “this is ranganAtha”, “this
is venkateShvara”, “this is the son of devakI”, “this is dasharathA’s son”. It can
also mean, his auspicious qualities can be defined as so-and-so like svAmitvaM,
vAtsalyaM, soushIlyaM, soulabhyaM” etc.

So, as the previous mantra stated his devotees meditate on his divine body, they
cognize and define him by such measures or degrees as per their inclination. He
assumes whatever form and guNAs that his devotees want, “ye yathA mAm
prapadyantE” (gIta 4.11), tamar ugandha evvuruvaM, avvuruvaM thAne
(mudhal thiruvandhAdhi).

For the non-devotees, he is “kavacin” or beyond the range of understanding

because the previous mantra said he is hidden from them by prakrti. As he is
hidden by prakrti, he is beyond the reach of sense organs, they thus cannot grasp
him. It is only devotion that reveals him, but the lack that devotion. The nAma
“mahA-mAyaH” in sahasranAma denotes this.

Mantra 15

namaH shrutAya cha shrutasenAya cha

Meaning: Salutations to One who is well-known as one who does not let his
devotees slip (shrutA) and One who is well-known as the binder of non-
devotees to bondage (shrutasenA).

“shruta” means one who is famous. The name “prathita” in the sahasranAma
indicates this. How is he famous? As one who never lets his devotees fall. We saw
that he assumed whatever name and form they wanted in the previous mantra, so
he never lets them fall.

yasmAt na cyuta pUrvo'ham acyutastena karmaNA" (~ShAnti Parva, MB)

[I have never let those who have resorted to me fall, hence I am known as
Achyuta because of this act of mine.]

“shrutasenaya” – “shruta” means famous and “sena” is to be taken as “bandhana”

from the root “si”. It means, “famous binder” – He is well-known again as one who
lets his non-devotees fall by binding them in samsAra.

This concludes the anuvAka.

 ANUVAKAM 7 – BHAGAVAD UPASANA

Having practiced abhyAsa yoga by meditating on bhagavAn’s kalyAna guNA-s over

many auspicious births which allows him to cultivate the necessary love needed
for bhagavAn, the yogi is finally ready to meditate on bhagavAn via the upAsaNa
mArga as a means to visualize the pure state of the self.

How can meditation on bhagavAn lead to the realization of the self? The jnAna
yogi meditates on the divine body of bhagavAn which is the means to destroy sins
and attachments to sense objects. Then, he realizes the similarity of bhagavAn
to the pure state of the self in that both of them have uncontracted knowledge,
are devoid of karmas, thirst, hunger etc. Thus, by meditating on this state of
bhagavAn, he achieves the perception of the similar state of the self. The
superior nature of viShNu is his “paramaM padaM” celebrated by the shruti, his
lower “padaM” being his divine body. The jIva’s nature in the pure state is similar
to this nature of his (paramaM sAmyaM upaiti).

The practice of that upAsaNa is therefore, described in this anuvAka, culminating

in the visualization of bhagavAn, whose nature is similar to the self.

The 18th pAsuram of ThirukkurunthAndakaM by thirumangai azhwar is a succint

summary of this entire anuvAka. Even the wordings are similar.

Mantra 1

namo dundubhyAya chAhananyAya cha

Meaning: Salutations to One who abides in the (acceptance of) drum signifying
objects of enjoyment (dundubhya) and who is abiding in (as the means), the
act of not being struck, ie, withdrawal of senses (ahananya)

The brihadAranyaka Upanishad (2.4.7) explains the analogy of the drum and the
beating of the drum as pertaining to the senses and sense organs. The drum is
the source of production of sounds and refers to the objects of enjoyment of
the senses that produce experiences. The act of beating the drum is the contact
of sense organs with the objects.

So, he is one who is in the drum, meaning, he abides in the dedication of these
sense-objects, which are the fruits of actions, to him, ie, niShkAma karmAs. As
Brahman is understood to be the owner of the fruits, he is said to abide in the
sense objects, ie, receiving our offerings.

How is that achieved? By restraining the senses from beating that drum/objects
causing experience. How to restrain the senses? By the understanding that one
is not the doer of these acts, but prakrti is the doer. As this understanding is
dependent on services to Brahman, he is in the very act of restraining the senses
by being the means for that.

The restrainment of the senses is from external objects here, known as “samaH”.

So, the twofold meanings of this mantra are – Consider him the recipient of the
fruits and consider yourself as the non-doer. He is the means for this realization.

This is karma yoga.

Note” chAhananyA” is taken as “cha ahananya” and not as “cha Ahananya”.

Mantra 2

namo dhR^iShNave cha pramR^ishAya cha

Meaning: Salutations to One who overcomes the mind (dhR^iShNa), restraining

it from inappropriate thoughts and who is the mind carefully deliberating
without error (pramR^ishA)

It is not enough to withdraw the senses from external objects and dedicate the
fruits to Brahman when the mind is still filled with hankerings for such objects.
But the Lord, when propitiated by karma yoga, also subdues this mind, and such
subduing is the quality of “damaH”.

“dhRSHna” means “prasahana”. Lord is called “shatrughna” in sahasranAma as he

subdues the mind.

“pramR^ishA” -The root “mR^S” means to deliberate or carefully consider. The

mind is without error. How? It is averse to all others other than paramAtma. The
mundakopaniShad refers to this as “apramatthena”. Since the mind averse to
sense objects is absorbed in Brahman, it is called Brahman.

Mantra 3

namo dUtAya cha prahitAya cha

Meaning: Salutations to the Lord who is the mind which is the messenger of
prANa as the gatherer (dUta), and the concentrated meditation of similarity
that is directed towards Brahman (prahita)

Regarding “dUta” - The kauShitaki upaniShad declares, “prANasya brahmaNo

mano dUta.n” – One should have the view of Brahman in prANa and consider the
mind as the messenger. When we say “mind”, we naturally include the other senses
like speech, ear, eye, etc as well which are mentioned to be subordinates of prANa
as the housekeeper, informant etc

The mind is “sarvagrAhi” as it is the gatherer of knowledge and renunciation. This

mind is called “Brahman” as the dhyAna of the mind is brahma-maya. The
atharvaShika says,

sarvakaraNAni manasi saMpratiShThApya dhyAnaM viShNuH

[The meditation that is done by keeping all the senses in the mind is called
“viShNu”, ie, it is “viShNumaya dhyAna” since viShNu is the atiṣṭhāna devata
for this dhyAna.]

One must be meditating on the Lord and thus considering the characteristic of
the Atman being reflected upon in the gross and subtle state.

“prahita” – “To be discharged” - The yogi, reflecting upon the essential nature of
the Atman as subservient to Brahman due to his meditation on Brahman, should
discharge this meditation at Brahman – meaning, he must now reflect on the
similarity of the self with Brahman. The mundakopaniShad says that just as the
arrow sunk in the target does not appear different from it, one must understand
the highest similarity of the self and Brahman.

Brahman is called the mind as well as the concentrated meditation on account of

such meditation being filled with him, as the atharvaShika says.

Mantra 4

namo niSha~NgiNe cheShudhimate cha

Meaning: Salutations to the Lord who is attached to the Yogi (niSha~NgiN)

and to the possessor of the divine form that protects meditation (iShudhimat)
“niShangin” is one who is attached. The Lord is called “yogavidAm netA” in
sahasranAma – he leads the yogi-s to their goal. Hence, here it means, he is ever
in union with the one meditating on him.

And he ensures that such union is never interrupted. How? By his divine form.
“iShudhimat” – “ishu” is the arrow signifying meditation, “dhI” means that which
covers the arrow, ie, the divine body that covers or protects the meditation.
“mat” means he possesses that body.

The bewitching beauty of his body ensures one is not distracted from yoga.

Mantra 5

namas tIkShNeShave chAyudhine cha

Meaning: Salutations to the possessor of keen arrows that impart knowledge

(tIkShNeSha) and the possessor of ornaments (Ayudhin)

The meditation on Brahman is not complete without meditating on the divine

weapons and ornaments. The astrabhUShaNa adhyAya of viShNu purANa states
that unlike other gods, the ornaments and weapons of viShNu are subhAShraya
and the tattvas they characterize highlight his unique supremacy.

“tikshneshave” – “arrows” signify all weapons like chakra, kaumodakI, nandaka,

sharnga etc. They are sharp as they cut away ignorance and impart knowledge.

“Ayudhine” – The term “Ayudha” can also mean gold used for ornaments. His
weapons are anyway ornaments too and viceversa. This refers to Vaijayanti,
Kaustubha, shrIvatsa etc.

Mantra 6

namaH svAyudhAya cha sudhanvane cha

Meaning: Salutations to One who has an irresistible will (svAyudha) and a

splendid bow (sudhanva)

While meditating on the weapons, the upAsaka pays obeisance to the will of the
Lord that is favorably disposed to the success of his upAsaNa. “svAyudha” means
will that is always true and unimpeded.
“sudhanva” – The name occurs in the sahasranAma. He who has a splendid bow
which he uses to end conflicts between devAs and asurAs. When the war between
devAs and asurAs broke out for the nectar, he stepped in with his magnificent
bow and ended the conflict, ensuring the nectar went to the devas. Likewise, he
will quell all the bad qualities which as asurAs and ensure the nectar of experience
of the self will be handed to the good qualities which are the devAs.

From here onwards, the attributes and forms of Brahman which are experienced
during meditation is described.

Mantra 7

namaH srutyAya cha pathyAya cha

Meaning: Salutations to One who is associated with the means directly or

indirectly (srutya) and one who is fit or suitable to be the object of
attainment (pathya)

“Srutya” – Relating to a road or path. The two paths are bhakti yoga and prapatti.
He is related to them as he is the indirect means for bhakti yoga and the direct
means for prapatti. It can also mean, “he who is associated with the meditation
or mind that is only absorbed in him”.

“pathya” – He who is a fit object of attainment as well.

The upAsaka (veda puruSha) here is one who seeks to experience the self as an
accessory to eventually attain Brahman via bhakto yoga. He is not a kaivalyArti
who stops at experiencing the self. So he does have the knowledge that Brahman
is the highest object of attainment.

He is both the means and the end. That is the idea. And having acquired this
knowledge, one can now adopt any of the brahma-vidyAs described in the shAstra
for meditation. Those are described below.

Mantra 8

namaH kATyAya cha nIpyAya cha

Meaning: Salutations to the One who is the hole - dahara vidyA (kATya) and
in the innermost recess of the heart as the size of a thumb -
anguShtapramita vidyA (nIpya)
“kAtya” means a hole and refers to the cavity of the heart. This is the dahara
vidyA in the Chandogya upaniShad where Brahman is meditated as the small ether
within the heart that is yet vast and the ground of all entities like sun, stars etc.

“nIpa” means something deep and hence, “nIpya” means one who is in the depth.
It refers to Brahman who is again present in the inmost cavity of the heart, of
the size of a thumb, having assumed a resplendent form for meditation.

In both cases, heart is mentioned but the qualities for meditation are different
and so these are two different vidyAs.

Note that despite describing many vidyAs here, usually an upAsaka chooses only
one to his own liking.

Mantra 9

namaH sUdyAya cha sarasyAya cha

Meaning: Salutations to One who is associated with the auspicious qualities

that pour out or effuse – bhUma vidyA (sUdya) and One who is in a large
body of water which is the Universe of sentients and insentients – Sad Vidya
(sarasya)

“sudya” – belonging to or associated with that which pours out or effuses – the
auspicious qualities which are abundantly expressed. Chandogya upaniShad
teaches bhUma vidyA where Brahman is meditated as characterized by
“abundance”, which represent his auspicious qualities.

“sarasya” – One who is in a large body of water – “waters” refer to the subtle
elements and hence the Universe can be called “water”. The sad vidyA taught by
Uddalaka to Shvetaketu teaches the meditation of “tat tvaM asi” that the Causal
Brahman which is the innerself of the subtle Universe of sentients and
insentients is the Effected Brahman which is the innerself of the gross Universe
of sentients and insentients.

Mantra 10

namo nAdyAya cha vaishantAya cha

Meaning: Salutations to One who is associated with the gross prakrti as his
body – Shandilya Vidya (nAdya) and One who is associated with the form in
the Sun – AntarAditya Vidya (vaiShanta)

The shAndilya vidya teaches meditation on Brahman as “sarva sharIraka” – One

who has the gross sentients and insentients as his body. The shvetAsvatAra
refers to gross prakrti as the river, and so “nAdya” means “associated with the
river that is prakrti as his body”.

“VaiShanta” – Let us first take “veShanta” - One who is the limit or best part of
“veSha” – dwelling (veSham tanotIti veShanta). The “dwelling” is the sun. The best
part of the sun is the divine form of the hiranmaya puruSha with lotus eyes in the
Sun as described in the Chandogya Upanishad. “vaiShanta” is one who is
associated with such a form.

Because that form is described separately in the Upanishad, here too, it is said,
“he is associated with the form in the Sun” rather than, “He is present in the
Sun”. The beauty and primacy of the form over his divine nature is thus implied
here.

Mantra 11

namaH kUpyAya chAvaTyAya cha

Meaning: Salutations to One who is in the cave, ie, the jivAtma who is in the
cave of the heart - IShAvasya vidya (kUpya) and dwells in the vital breath
– prANa vidya (avaTya).

“kupya” - The first name describes the inner self of the jivAtmA. Since the jIva
dwells in the cavity of the heart, and paramAtma is meditated as the innerself of
the jIva, he himself is said to be within a cavity. This is called
“ahaMgrahopAsaNa” or meditation on Brahman as the innerself of oneself (ahaM),
as declared in the IShAvasya Upanishad.

“AvaTya” – Again, dwelling in a hole. The vital breath along with jIva is residing in
the body which is referred to a hole in the Upanishads. That prANa is to be
meditated as Brahman.

Mantra 12

namo varShyAya chAvarShyAya cha

Meaning: Salutations to One who is in the form of bliss - Anandamaya Vidya
(varShya) and One who is associated with lack of divisions – VaiShvAnara
Vidya (avarShya)

“varShya” – Rain or a shower which is very soothing. Thus it is a metaphor for

bliss. One who is associated with this bliss, or who abides in the form of bliss, is
the Anandamaya Atma.

“avarShya” - One who is in the form of not having divisions, ie, parts (varSha-s).
This clarification is only suitable for the VaishvAranAtma who is meditated as
being limited by parts for the purpose of meditation, but is actually unlimited.

Mantra 13

namo meghyAya cha vidyutyAya cha

Meaning: Salutations to One who is associated with clouds in the form of

dense fog or mist (meghya) and lightning (vidyutya).

So far, the different brahma vidyAs that the upAsaka would choose to meditate
on Brahman were described. Now, what is being described is the final stages of
yoga.

The shvetAsvatArA Upanishad describes that when a yogi is excelling in yoga and
nearing the end, ie, direct perception of paramAtma, he will see certain signs
before the arrival of Brahman. As below,

nIhAradhUmArkAnilAnalAnAM khadyotavidyutsphaTikashashInAm etAni

rUpANi puraHsarANi brahmaNyabhivyaktikarANi yoge (~ShvetAsvatAra
Upanishad)

[In yoga these forms namely mist, smoke, the sun, the wind, fire, the firefly,
lightning, the sphatika mani and moon appear prior as signs of the
manifestation of Brahman.]

“megha” can be taken as a dense fog and hence similar to smoke. He is “meghya”
and “vidyutya” as his imminent manifestation is associated with these signs.

Mantra 14

nama IghriyAya chAtapyAya cha

Meaning: Salutations to One who is associated with a clear, glittering white,
ie, sphatika mani (ighriya) and sunshine (Atapya).

Ighriya – I have taken Sayana and others’ word on this, that it refers to
something glittering, white etc. I am not able to place the etymology myself. They
take a glittering white thing as clouds, but considering the Sphatika Mani is
mentioned in the Upanishad, I believe this is the appropriate explanation.

Not a major issue anyway, as these are mere symbols.

Mantra 15

namo vAtyAya cha reShmiyAya cha

Meaning: Salutations to One who is associated with wind (vAtya) and storm
(reShmiya)

And now, the Yogi visualizes Brahman finally, as below.

Mantra 16

namo vAstavyAya cha vAstupAya cha

Meaning: Salutations to One who is dwelling in the JivAtman (vAstavya) and

possessing the divine auspicious form with all ornaments and weapons
(vAstupAya)

ShvetAsvatAra Upanishad describes that the yogi will, as if through a lamp,

visualize Brahman, the unborn, unchanging and pure. As per the Upanishad, this
form of Brahman is “sarvatattvaM”, ie, characterised by all the weapons and
ornaments that stand for various tattvas as described in the astra-bhUshaNa
adhyAya of vishNu purAna. He will be seen as the One characterised by all
entities through the means of the reality of the jivAtmA.

“vAstavya” means he is residing in the jIvAtma as the antaryAmin. Thus the

upAsaka realizes that paramAtma is the SeShin (master) and the Atman is the
SeSha (servant).

“vAstupA” – Means he is keeping or protecting that “residence or dwelling place”

(vAstu) of his, which is his divine auspicious form, characterized by all tattvAs
that are in the form of ornaments and weapons described in the astrabhuShaNa
adhyAya of shrI vishNu purANa.
In this manner does the upAsaka get the glorious form of the Lord in his mind,
who is a means to attain the self. And meditating on the similarity of the Lord
with the jIvAtma, he attains to the experience of the individual self.

This anuvAka is concluded.

ANUVAKA 8 – KARMA-SANNYASA YOGA

Intro may be a bit long, but it is necessary. Apologies.

In the previous anuvAka, the Yogi undertook an upAsaNa, considering bhagavAn

as the means to attain the self. As a result, a mental perception of the Lord was
obtained, as the innerself of the jIva and possessing all glorious attributes like
his form, weapons and ornaments.

This perception destroyed all the sins of the Yogi that were obstructing him from
visualizing the self. Hence, he now sets his attention on the actual Yoga required
to attain the self.

The fifth and sixth chapters of gIta are very relevant to these 2 anuvAkAs.
There are basically 2 means to achieve the perception of the self. One is karma
yoga or performing all worldly actions prescribed by the shAstra while remaing
detached for their fruits. This karma yoga was earlier practiced by the upAsaka
for developing love for bhagavAn, but can be continued for attainment of the self
as well. The karma yogi will constantly contemplate on the differences between
the body and the self, the nature of the embodied and the pure self, and execute
his duties. Thereby, he attains one of two results as per his wish – 1) He can attain
a perception of the self at some point directly, 2) Or, he can proceed to jnAna
yoga having destroyed all attachments through karma yoga.

Which brings us to the second upAya – jnAna yoga, which is cessation of all
activities in favor of constant meditation on the self. Thus, the fifth chapter of
gIta describes karma-sannyAsa yoga (first method) and the sixth chapter of gIta
describes jnAna yoga (second method).

In gIta 5.6, bhagavAn explains that karma yoga is easier to practice and yields
the desired result of the JivAtman more quickly than jnAna yoga. Naturally so,
because it is easier to engage in actions than constantly meditate on an abstract
entity without doing anything. But nonetheless, both means exist.
Now, about namaskArAs. We saw that anuvAkAs 2-4 which described negative
things had double namaskArAs that meant, “not mine”. These gave way to a more
sAttvic state of mind which meditated on Brahman, hence the namaskArAs in
anuvAkAs 5-7 meant, “I and my belongings are not mine, they are yours, O
bhagavAn!” – a salutation.

Now, in the last mantra of the last anuvAka, it was mentioned that the Yogi saw
the Lord as the antaryAmin of the jIva in Yoga. Thus, he understood the jIva as
being controlled by and dependent on the Lord. So, the Yoga he undertakes to
achieve a perception of the jIva, is only as an accessory for bhakti yoga (which is
not explained in this section of the Veda). He understands that the jIva is fully
subservient to the Lord and so his desire to experience it is not tinged by
selfishness of the form of “I want the blissful experience of the jIvAtma for my
enjoyment”. Rather, he thinks, “Neither the experience of the jIva or my efforts
to attain it are for my enjoyment. They are for progressing to bhakti yoga which
is loving meditation on Brahman. So I understand everything I do, belongs to
bhagavAn.”

So, the “namaH” here again means, “Not Mine”. It means, “my actions to attain
the jIva, my perception and experience of the jIva and indeed my nature as the
jIva, are not mine. They are his.”

This is a clarification that is needed. Because there are some, who desire solely
to meditate on the jIva to enjoy its’ bliss, as they lack a taste for bhagavAn. Such
persons are called “kaivalyArtIs” and they get stuck in that blissful experience
of the jIva. It is clarified that a jnAna yogi can be a kaivalyArti or one who
ultimately wishes to attain bhagavAn. The kaivalyArti understands the jIva as
jnAnAnadamaya. But the jnAni goes further and understands that the “jnAna”
svarUpa of the jIva is “Seshatva” jnAna or servitude to bhagavAn. That is why
the jIva is pure by nature, as it is subservient to bhagavAn.

To show that the Veda puruSha belongs to the jnAni category and not the
kaivalyArti category, he uses “namaH” here to insist the jIva is not his, it belongs
to bhagavAn. This is exactly what pillai lokAchArya says in mumukkShupadi:

karmam kainkaryaththilE pugum; njAnam svarUpa prakAsaththilE pugum

(~mumukkShupadi)
[Karma Yoga that is not done with the thought that they are the means but,
done due to desire for loving service to bhagavAn, are part of the service
done to Him. jnAna yoga makes the chetana realize the nature of the Supreme
which then leads to the realization of the nature of the self as subservient
to him. This knowledge, when not used as a means (for one’s own enjoyment),
belongs within the true nature of the self.]

A final note - we will now look at the nature of the mantra-s in the 8th anuvAka.
These mantra-s do not describe paramAtma or rudradevata or any devata. They
are all describing the self only. This is to be understood clearly.

The karma yogin’s line of thinking is to perform actions while constantly

meditating on the characteristics of the embodied self and the characteristics
of the pure self separately. Then, he understands that the embodied self is the
same as the pure self when devoid of the body and meditates on the embodied
self as the pure self. That is the intent of the mantra-s and this type of
meditation is described in the jAbala upanishad as well as kaivalya upanishad.

In the first half of the anuvAka, the names on the left hand side denote the
embodied self. The names on the right hand side denote the pure self. How do I
know which side denotes which? By “namaH tAmrAya ca AruNAya ca” – we already
saw what tAmra and AruNa meant in the 1st anuvAka. With that understanding,
let us begin.

Mantra 1

namaH somAya cha rudrAya cha

Meaning: Not mine is the embodied self which is filled with taste or inclination
for perishable sense enjoyment (Soma) and the pure self which bestows good
in the form of imperishable experience (Rudra).

“namaH” indicates the Veda PuruSha immersed in karma sannyAsa yoga –

“BhagavAn! This self is not mine, neither are the fruits of its’ actions or
experiences, they are yours, who are the indweller I realized earlier!”

“Soma” – sa uti – utpAdayatIti – Associated with riches in the form of cattle,

wealth, etc. Or, Soma means “rasAtmaka” – Filled with enjoyment of those objects
which is the same meaning.
“Rudra” – rutiM dadAti – that which bestows good in the form of blissful
experience superior to sense objects. The bliss of the self is imperishable and
far greater than experience of material objects.

It should be understood that the karma yogin is currently engaging in activities

like yAga, dAna, japa, sandhyA, agnihotra etc prescribed by the Vedas, while
meditating in the manner described in the mantra, with no desire for the fruits.

Mantra 2

namastAmrAya chAruNAya cha

Meaning: Not mine is the embodied self with mixed sattva that causes such
inclination (tAmra) and the pure self that is golden or desirable due to being
of the nature of pure sattva (AruNa).

Why is the material experience of the embodied self perishable? Because it is

associated with the body made of prakrti and hence the triguNAs – sattva mixed
with rajas and tamas. We saw in the first anuvAka that “tAmra” meant a deep red
– rajo guNa (Red) darkened by tamas. Technically, sattva is mixed with these two
but red and black mixed with white always appears red-black predominantly.

Why is the experience of the pure self imperishable? “AruNa” means “gold”. In
shAstra, gold denotes any desirable object. It means it is made of pure sattva
without rajas and tamas, hence, imperishable in its’ experience.

Mantra 3

namaH sha~NgAya cha paShupataye cha

Meaning: Not mine is the embodied self that is going to anger, ie,
attachments to non-attainable objects (sha~Nga) and the pure self that is
the master of anger (paShupati)

As a result of connection with triguNAs, the self is constantly attached to

objects that it cannot attain. In contrast, the experience of the pure self is so
blissful that it rises above all attachments. As mentioned in earlier anuvAka,
“paShu” signifies anger according to the Upanishads, which in turn denotes the
collection of attachments.
We should interpret “pure self” as “knowledge of the pure self” because this is a
state of meditation by the karma yogi.

Mantra 4

nama ugrAya cha bhImAya cha

Meaning: Not mine is the embodied self that is cruel being filled with fruitive
actions (Ugra) and the pure self whose knowledge is formidable to the taints
arising from actions (bhIma)

Due to attachments to non-attainable ojects, the embodied self is constantly

doing fruitive actions and is tainted by them. Thus he is a “cruel” one as he is
engaging in acts harmful to his nature. But one who knows the self as distinct
from the body and performs those same prescribed actions without interest for
their fruits, gains no taint or sin. Thus, such knowledge of the self is “bhIma” or
formidable to such taints. gIta 5.7 refers to this as “kurvan api na lipyate”.

We should interpret “pure self” (bhIma) as “knowledge of the pure self” again
here. Because the self detached from the body does not perform any such actions
at all in the liberated state. Rather, it is the karma yogi constantly meditating on
the pure self who performs detached actions.

Mantra 5

namo agrevadhAya cha dUrevadhAya cha

Meaning: Not mine is the embodied self that destroys the knowledge of the
self (Agrevadha) and the pure self whose experience destroys the ignorance
that is distant to its’ true nature (dUrEvadha).

“agrevadhAya” – “agre” or that which is in front is the individual self dwelling in

the body, which is the best part or essence of the body. Hence, it is said to be in
front. Alternatively, “agre” can also mean the self, which is prior to the body, as
it exists independent of the body. The embodied self engaged in fruitive actions
loses all knowledge of the self and gains “DehAtma bhrama” – considering the
body as the self.

Such a person is indeed known as the “killer of the self” – the Ishavasya upanishad
mantra 3 calls them “Atma-hano janAH”. It is metaphorical – if one does not gain
a knowledge of the true nature of the self, which exists for the sake of bhagavAn
by nature, then it is closer to a state of non-existence. The great sins which cause
a degradation of the self are implied by this term.

“dUrevadhAya” – In contrast, knowledge of the pure self as distinct from the

body, destroys ignorance that is distant or opposed to the true nature of the self
that is “jnAnamaya”- knowledge by nature.

Mantra 6

namo hantre cha haniyase cha

Meaning: Not mine is the embodied self that causes injury to others (hantre)
and the pure self whose knowledge causes injury to the sins which are also
the “others” (haniyase).

“hantrE” refers to the embodied self which, due to thinking the body is the self
and focused on care for the body, causes hiMsa to others. We saw this in the 3rd
anuvAka in detail.

“haniyasE” refers to the knowledge of the pure self which also causes “parahiMsa”
– it destroys the sins which are the “others” as they don’t affect its’ nature.

Mantra 7

namo vR^ikShebhyo harikeshebhyo

Meaning: Not mine is the self in the form of all bodies like men, deva etc
(vR^ikShebhyo) with golden rays of knowledge as the illuminator of all objects
(harikeshebhyo)

“vR^ikShebhyo” refers to bodies as per the brihadAraNyaka upanishad:

yathA Vr^ikShas vanaspatiH tathaiva puruSho.amR^iShA (~BrihadArANyaka

Upanishad)

[As a large tree is, so is a man. This is true.]

By “men”, bodies of all like devas, men, etc are signified.

“harikeshebhyo” – “kesha-s” are rays of light, “hari” is golden color. It refers to

the attributive knowledge of the jIva that contracts or expands based on karma.
The jIva is of the nature of jnAna which reveals itself as “I” but it also has
attributive jnAna that reveals external objects. The latter is dharma-bhUta-
jnAna (DBJ). Contraction or expansion of this DBJ determines the knowledge of
beings and is responsible for all differences.

So far, the knowledge of the embodied and pure selves were meditated
separately. Now, the karma yogi demonstrates that he has the understanding that
the embodied self does not undergo any changes in its’ nature due to such
association with body, karmas etc. All changes occur in the DBJ or attributive
knowledge only, which contracts due to karmas and become infinite upon
eradication of those karmas. The nature of the embodied self is unchanged, and
so the embodied self is identical to the pure self.

So, the primary teachings of this mantra are as follows:

1) The embodied self is the pure self in its’ true state, as indicated by the
fact that the “ca” has disappeared in this mantra. This is to highlight that
the Yogi has merged his meditation of the embodied and pure self to
understand they are one and the same. This is a beautiful subtlety of the
anuvAka.

2) It is present in all bodies (vrkSha-s) in inseparable association. By saying

this, the difference of self and body is established. Due to inseparable
association only, it acquires the names of the bodies, hence it is verily
called as “vrkSha” or bodies.

3) It possesses dharma-bhUta-jnAna that illumines all external objects. Only

the changes in this DBJ due to karmas are causing differences in knowledge
and bodies assumed.

4) Due to all individual selves being identical, one can say “self” in singular –
the self is in all bodies. Like how “grains of rice” is simply called “rice”
because all grains are identical. It does not mean there is only one self.

Mantra 8

namastArAya

Meaning: Not mine is the self which is clear or without the blemishes of
prakrti by nature
On account of the above realization, it is understood the self is without the taints
of the bodily differences or prakrtic guNAs.

With this clarity, the karma yogin now begins to understand the nature of the
pure self as the supreme object of attainment. The succeeding mantra-s have the
“ca” back, because they are indicating various characteristics of the self again,
but no longer separating it as embodied or pure self.

Mantra 9

namaH shaMbhave cha mayobhave cha

Meaning: Not mine is the self that causes happiness - freedom from dualities
by its’ contemplation (shaMbhave) and which causes pleasure in the form of
contentment (mayobhave)

“Contentment” means – seeing no-one as an enemy etc. Viewing the self as the
same in all gives rise to that form of contentment.

Mantra 10

namaH shaMkarAya cha mayaskarAya cha

Meaning: Not mine is the self that does good in the form of removing distress
of prakrti (shaMkara) and that gives pleasure in the form of bliss (mayaskara)

“shaM karoti iti shaMkara” – the self which does good.

Once one stops seeing dualities and sees no-one as an enemy, all his sorrows
caused by prakrti are gone. Then, he gains the experience of the self, which
provides bliss.

Mantra 11

namaH shivAya cha shivatarAya cha

Meaning: Not mine is the self whose experience is agreeable on account of

imperishability (shiva) and that is most agreeable as the object of attainment
on account of that (shivatara).

Unlike material objects like svarga etc, the experience of the self is most
agreeable as it is everlasting and imperishable. Hence it is “Shiva”.
Due to this imperishable experience, the self is the most agreeable object of
attainment under the dominion of bhagavAn. Note that bhagavAn himself is
higher than the self as an object of attainment, so “shivatara” means, “highest
agreeable object under the control of bhagavAn” only, which excludes bhagavAn
from the count. gIta 8.21 uses the term “paramAM gatiM”.

Technically, only the self is “Shiva” or agreeable for attainment. Other objects
are actually “aShivAs”. But since we ajnAnIs can only think of them as agreeable,
the self is called “most agreeable of them” (shivatarA) in our language, as it were.

Now, the next few mantras describe how the self is to be attained.

Note: A small diversion. Note that the mantra “namaH shivAya” is used only for the self here. It is not addressed to Lord
Shiva. Now, nobody denies that the panchAkSharI is used to propitiate Shiva since nArAyaNa sUkta etc refer to him as
“Shiva” only. However, the name “Shiva” and the panchAkSharI is a common noun and applies to many objects in shAstra,
like the self here. Hence, this should make things clear that names like “SadAShiva”, “parAShiva”, “paramaShiva” etc and
the corresponding mantra-s are “sAdhAraNa” nAmAs and can never be the ultimate names and mantra-s of the Supreme
Being, no matter how their etymologies are derived. They are names, but not the ultimate ones and so when conveying
supremacy can only belong to nArAyaNa, the “asAdhAraNa” name of the ultimate reality. One cannot thus say, “The
decisive name of the Supreme Being is Shiva”. By virtue of this, only a deity connected with nArAyaNa nAma can be
Supreme.

In contrast to names like shiva, maheShvara, rudra etc which denote multiple things, the 3 names – nArAyaNa, viShNu
and vAsudeva, only denote the supreme reality wherever they are used. Even when the term “viShNu” occurs in the
sahasranAma of other deities in certain purANAs, it occurs only in the sense of lakShmi-pati being a manifestation of
that devata for arthavAda to elevate the latter, but is never directly attributed to the devata himself. And the names
nArAyaNa and vAsudeva do not even occur in those sahasranAmAs.

On account of this, Nampillai has said that all names and mantra-s other than nArAyaNa are kShudra nAma-s/mantra-s.
“kShudra” does not mean inferior or base; it merely indicates their relative unimportance/lower fruits. Even names like
kriShNa, varAha etc fall in the same category. For eg: “Adi varAha” cannot be the ultimate name of the Supreme Being
for the same reason. But since kriShNa, etc were assumed by bhagavAn in his avatArAs and predominantly denote him
(though they do denote other things at times), those names are used for dhyAna. The names like Shiva, maheShvara, rudra
etc are used when they occur as such in shAstra, but are of a still lesser status as they are more frequently used for
other objects.

So we have a percentage, hypothetically – the 3 mukhya nAmAs only 100% used for Brahman
(nArAyaNa/viShNu/vAsudeva), the amukhya nAmAs that are used 70% of the time for Brahman and 30% of the time for
others (kriShNA, varAha, rAma etc) and other amukhya nAmAs that are used 30% of the time for Brahman and 70% of
the time for others like mind, senses, desire, other devatAs etc (shiva, indra, etc). Hypothetically speaking.

When our AchAryAs pointed out this fact, some like appayya dikShita called them “thieves” for “appropriating Shiva
nAmAs” for bhagavAn. Go figure. But our AchAryAs were not biased. Rather, they recognized the Parabrahman of the
Vedas as viShNu and simply pointed it out. Vishishtadvaita is the only tradition which does not actively seek out others in
debates; our gurus produced refutations only as responses and harbored a friendly attitude to all. Hope this clarifies.

Though this mantra does not denote Shiva here, there is a shAstric way to worship him via Linga pUja by chanting Rudram.
One can contemplate on the meanings and ask Shiva for the knowledge of the true nature of the jIvAtma, as subservient
to Hari, and also ask for knowledge of Brahman. Shiva himself says in harivamSha that he is the means for upAsakAs to
attain Hari. And he says in IShvara gIta of kUrma purANa that he abides in kAShi as viShvanAtha to provide knowledge
of the self via praNava (tAraka mantra). kAShi is called “Avimukta kShetra” because it is associated with the pure self
called “avimukta” by kaivalya upanishad – whose knowledge is provided by Lord viShveShvara, and that results in the grace
of Lord Bindu Madhava.

Such worship will please Shiva as he himself has said in varAha purANa that he abides with those who worship him as a
form of nArAyaNa but does not abide with those who worship him without this knowledge, however devoted they may be
to him.

Mantra 12

namas tIrthyAya cha kUlyAya cha

Meaning: Not mine is the self which can only be known by the Vedas (tIrthya)
and that which abides in the body which is proximate or the limit of the
senses and so cannot be seen (kUlya).

“tirthya” – tIrtha - plavana tAranayoH – The shAstra-s are called “tIrthAs”

as they purify or carry one across. The self abides in the shAstra since it can
only be known by the shAstra. Even logical reasoning such as “my body means I
own the body and am not identical” are not enough to deduce the true nature of
the self – accoridng to svAmi lokAchArya.

“kUlya” – That which is proximate is called “kUla” and it refers to the body which
alone is proximate to or a border or limit for the senses. Thus, one knows the self
only through shAstra as abiding in the body which is manifest to the senses; the
self itself cannot be seen by the senses.

Mantra 13

namaH pAryAya chAvAryAya cha

Meaning: Not mine is the self which is the limit of the body as its’ inner
controller (pArya) and one who cannot be restrained by the body, ie, is
independent (avArya)

“pArya” means last or final, the absolute limit of anything. This answers how the
self abides in the body – it is the absolute limit of the body as the inner controller
of it. And being the controller, it can exist independently of the body, ie, it does
not depend on the body for existing.

Mantra 14

namaH prataraNAya chottaraNAya cha

Meaning: Not mine is the self whose nature passes over or exceeds the body
made of prakrti (prataraNa) and whose realization enables one to cross the
distress of samsAra (uttaraNa)

“prataraNa” means to pass over in the sense of exceeding or surpassing. As the

self is independent of the body, its’ nature is superior to the body. “uttaraNa”
also indicates a crossing over. By realizing this self in this manner, one can cross
over the ocean of samsAric sorrows.

Mantra 15

nama AtAryAya chAlAdyAya cha

Meaning: Not mine is the self whose experience is to be attained (AtArya)

and which is sufficient by nature, ie, averse to pleasure and pain (AlAdya)

“AtArya” means to conquer and refers to the self whose experience is to be

attained since it dispels the sorrow of samsAra.

Sayana explains “AlAdya” as relating to “alaM” – pUrNatva. The self is sufficient

in the sense of being of the nature of bliss and hence averse to pain or pleasure.
This explains why it dispels the sorrow of samsAra upon attainment.

Mantra 16

namaH shaShpyAya cha phenyAya cha namaH

Meaning: Not mine is the self whose experience is associated with absence
of perception of plurality (shaspya) and that belongs to or abides in the
essence of the tattva-s which is paramAtma (phenya)

“shashpa” means a loss of consciousness or perception. One perceiving the self is

averse to pain and pleasure because he sees the same self in all – he thus loses
knowledge of plurality like, “this is a man, this is a deva, this is my enemy, this is
my friend”. AchAryAs explain 2 possible perceptions – One yogi may see the self
everywhere in all and not the bodies, another yogi may see all bodies as having
the same self. Just a small difference in perspective.

“phenya” – Why does he see the self as the same in all? It is because the nature
of all selves is the same – they are all subservient to paramAtma who is their
innerself. The term “phena” means froth. It can be the froth of curds
(dugdhaphena) which becomes butter. Hence, it means “essence” which denotes
the antaryAmin. That which belongs to or abides in the antaryAmin as a dependent
and obedient to him, is the self (phenya). Hence, it is the same everywhere, devoid
of all differences. In the sahasranAma, the antaryAmin is called “tattvaM”
because in this world, he is realized by churning the tattvas which are curd, to
get him who is the essence like butter. The brihadAraNyaka upanishad uses the
term “shara” or “cream” to denote “essence” in a similar manner.

Hence, curd, which is the tattvas containing him as the essence (butter) is this
world. As Bhattar explains, Bhattar says - dadhi dugdhayoriva dadhisArah chit
achitoH vyApti prayojanAbhyAm sArAmShah tattvaM – Like butter which is
essence of curd, bhagavān is the essence of all beings as the innerself and imparts
their sense of purpose to them (ie, they exist for his purpose).

So “phenya” exists to disprove the possible notion that the sameness of the self
is because there is only one self. Rather, “sameness” means identical natures of
subservience to paramAtma (Seshatva). When we say “rice” it does not mean
there is only one rice grain.

Mantra 17

Namah sikatyAya cha pravAhyAya cha

Meaning: Not mine is the self that is associated with

the pouring forth of bliss (sikatya) and associated with unbroken/imperishable
experience of such bliss

“sik” root means to pour out. “pravAha” refers to continuity. It is a mass of bliss.
gIta 6.28 refers to the bliss of the self as “atyantaM” – plenty, unlimited.

Such a karma yogin attains to the experience of the self, which is in abundance
and is also unbroken in experience unlike svarga etc. With that, the nature of the
karma yogi has been explained.

ANUVAKA 9 – THE YOGA OF MEDITATION (JNANA YOGA)

Having explained the easier means which is karma yoga, this anuvAka explains
“jnAna yoga”, the more difficult means of ceasing all activities and meditating on
the self to experience its’ bliss. Obviously, it is far easier to engage the senses
in activities as in the previous anuvAka than withdrawing them completely.
The sixth chapter of the gIta explains the meditation on the self. The genius of
Vishishtadvaita AchAryAs is in recognizing that the first six chapters of the gIta
(as well as 8th, parts of 13th) are describing meditation on the self, not Brahman.
It is not the nirguNa brahman of advaita (which obviously cannot be called
“shankara”, “shivatara” etc as the Veda just did) or Lord kriShNa himself (as
dvaitins think). Thus, only our tradition is able to explain why the Rudram
continues to talk about meditation even after realization of bhagavAn in the 7th
anuvAka.

The key point is, in the gIta bhagavAn uses terms like “paramAM gatiM” (gIta
8.21), “maheShvara”, puruShaM paraM (gIta 13.23) etc to describe the jIvAtma
in some places, but the other bhAShyakArAs thought it was referring to
bhagavAn or nirguNa brahman. Only the Sri VaiShnava AchAryAs realized that
such terms denoted the self.

And this meditation is taught in various other places, like kaivalya and jAbala
upaniShads, sanat-sujAtIya and anugIta of mahAbhArata, Ishvara gIta of kUrma
purANa, etc.

jnAna yoga yields the same result as karma yoga. It is a far, far harder path. As
an example, one bus may reach a destination by a shortcut while another bus may
take a more winding route to reach the same destination. Though I am not sure
who really practices it, because even a Yogi as great as Lord Shiva tells umA devi
in anuShAsana parva of mahAbhArata that he practices karma sannyAsa yoga to
set an example for lesser beings. Maybe it just exists as a method and nobody
has dared to try it!

So we start from the beginning. The first half of this anuvAka talks about the
self dwelling or abiding (in the form of being maintained in meditation) in the
mind. So all names mean, “self which abides in the mind, that is of so-and-so
quality”.

Mantra 1

nama iriNyAya cha prapathyAya cha

Meaning: Not mine is the self which abides in the mind that is barren, ie,
divested of all actions aimed at attaining sense objects (iriNya) and the self
which is associated with the mind that is the way, ie, jnAna yoga (prapathya).
This is the stage of yogAruda – One who finds satisfaction in the self and does
not engage his senses in pursuit of material satisfaction. gIta 6.4 talks about this.

Mantra 2

namaH kimshilAya cha kShayaNAya cha

Meaning: Not mine is the self which abides in the mind that inquires the
nature of prakrti which is perishable (kimShilya) and the self which abides in
the mind that is an ideal dwelling place as it has destroyed the attachments
(kShayaNa)

“kimshilya” – He who inquires (kim) the nature of “shila-s” – Reference to inert

objects like wood, stones etc. persistently signify insentient prakrti in general in
shAstra and thus refers to material objects of enjoyment that are made of
prakrti. The jnAni inquires, ie, repeatedly contemplates on their nature of being
perishable.

As a result of such inquiry hence he destroys attachments in the mind.

gIta 6.5 declares that it is the mind free of attachments that helps the self
cross the ocean of samsAra. gIta 6.6 states that the mind bound to sense objects
is the enemy.

Mantra 3

namaH kapardine cha pulastaye cha

Meaning: Not mine is the self that possesses mind that is free of attachments
which allows it to cross the distress of samsAra (kapardine) and that which
has a great mind that collects knowledge and renunciation (pulastaye)

“kapardine” - The self that possesses a mind called “kaparda” – a tortoise shell.
gIta 2.58 refers to the mind as the shell of a tortoise when the senses are
withdrawn into it after destroying attachments.

“pulastaye” -Stayi means to collect, pul- great – Objects to know are many and
those to renounce are many. So the self possesses such a great mind with a large
collection of jnAna and vairAgya.

gIta 6.8 declares that the jnAni has to have the following types of knowledge:
jnAna-vijnAna-trptAtma – the self is different from material substances like the
body, it is eternal, of the nature of bliss, is atomic, subservient to nArAyaNa, is
the same everywhere and hence unchanging, having no doubts regarding the self
etc. The knowledge to be collected and the things to be renounced is indeed great
or in large amounts.

Mantra 4

namo goShThyAya cha gR^ihyAya cha

Meaning: Not mine is the self that abides in the mind which is the assembly
or confluence of all things made of earth (goShThya) and the self that abides
in the mind which perceives it as the same in all (gR^ihya).

“goShThya” - “go” refers to all objects made of earth. “Stha” means an assembly
or meeting place, ie, a coming together. “goSTha” refers to the mind which is a
confluence of all objects made of earth, meaning, they all come together and
appear as one. The jnAna yogi considers a lump of earth and a piece of gold as
one, who treats friend and foe alike etc as their bodies are all again, material.
gIta 6.8 explains this as “Sama-loSha-aSma-kanchana”.

“gR^ihya” – “gr^iha” refers to anything that is that grasps or lays hold of, ie,
makes known. gIta 6.9 explains this as “sama-buddhi”. The Yogi treats friend and
foe, virtuous and wicked people alike. That is because he sees the self as the same
in all. Hence, the mind is “gR^iha” or that which grasps the self as the same in all,
the self abides in it. We can even take “gR^iha” as the conventional meaning of
“servant” – the mind is the servant or subordinate to the self, existing for its’
sake only in the form of seeing all as the self.

We can take one nAma as pertaining to objects like gold, earth lump etc and
another nAma as seeing the self in all, hence not regarding anyone as friend or
foe etc. Or, we can take the first nAma as denoting both these since even friend,
foe etc are due to bodies made of earth (go). Then, the second nAma explains the
reason for this vision – because the Yogi sees only the self everywhere. This is
another beautiful subtlety of the mantras in this section.

Mantra 5

namas talpyAya cha gehyAya cha

Meaning: Not mine is the self associated with the mind that is contented or
free of all desires (talpya) and the self that is abiding in the mind which is
free of other thoughts or hankerings (gehya)

“Talpya” - Root of “talpa” is given as “tRp” which means to refresh, or to be

satiated. Latter meaning fits. “talpa” is the mind that is contented as it is free
of desires, “talpya” is the self associated with such a mind. After all, even the
conventional meaning of “cot” or “bed” is because one sleeps self-satisfied in it.

“gehya” – The term “geha” means any home or dwelling. When the mind is free of
desires for various things, then it will not have multiple thoughts. It will be singly
focused on the self. Only such a mind can be a proper dwelling or abode for the
self.

gIta 6.10 explains “talpya” as “nirAShIH” and “gehya” as “yata-chitta-Atma”.

Mantra 6

namaH kATyAya cha gahvareShThAya cha

Meaning: Not mine is the self that is in the mind which is a depth or a place
of unapproachability of noise (kATya) and the self which abides in the mind
in the condition of solitude (gahvareShTha)

“kATyAya” - gIta 6.10 declares that a person seeking to meditate on the self
must be in a silent place away from noise (rahasi stithaH). “kATya” means any
depth or hole and signifies impenetrability or inaccessibility. It means that the
self is abiding in a mind which is like a deep hole or cave inaccessible to noise. If
you are in a deep hole or cave, is it not logical to not be able to hear outside
noises?

“gahvareshthaya” – “gahvara” means a secret place. The self abides in the mind
which has secrecy or solitude. One must be away from even his preceptor, fellow
students, disciples etc. gIta 6.10 calls this as “ekAkI”.

Since “kAtya” denotes an actual place away from noise, the self is said to be in it
(kAtyAya). However, “gahvareshthaya” denotes a condition of being all alone and
so “STha” is used. A place free from noise is not necessarily lonely. This subtlety
is to be noted, as AchArya rAmAnuja beautifully explained how “rahasi” and
“ekAkI” did not mean the same thing in gIta 6.10.
Mantra 7

namo hR^idayyAya cha niveShpyAya cha

Meaning: Not mine is the self abiding in the mind that is “hrada” or a deep
recess that has emptied all material thoughts (hR^idayyA) and the self which
abides in the mind that has restrained the senses made of subtle elements
(niveShpyA)

“hR^idayyA” – The term “hrada” refers to an inaccessible, deep hole (parigrihIta

nimna). The mind that is cut off from material thoughts is the recess that the
self abides in.

“niveShpyA” – “veSpa” means water, which refers to subtle elements constituting

the senses. “niveSpa” refers to the mind which has restrained “water” - the
shutting off of the senses. The self abides in this mind, hence “niveShpya”.

gIta 6.12 refers to this as “yata-chitta-indriya-kriya”.

Mantra 8

Namah pAMsavyaya cha rajasyAya cha |

Meaning: Not mine is the self that abides in the body or mind consisting of
karmas and the self abiding in the pure state when the karmas become dust.

gIta 6.12 explains this by use of “Atma-viShuddhaye” – To the self, connection

with karmas is impurity (signified by dust) and the liberation from karmas is
purity. This is to be contemplated on.

“pAMsavya” - “pAmSava” refers to the body consisting of dust - impurities of

the form of karma. Or it can mean, the mind connected with dust or meditation
on karmas as impurities. The self abides either literally in the body, or
meditatively in the mind which is contemplating on the karmas as impurities.

“rajasya” – Andal says, “theeyil thoosAgaM” – Liberation consists of the karmas

being burnt to ashes, or dust by the fire of Yoga. The self in the pure state, when
the karmas become dust, is implied by this. Or it can mean, the mind which is
contemplating on such a state too, to maintain continuity of “self abiding in mind”.
Mantra 9

namaH shuShkyAya cha harityAya cha

Meaning: Not mine is the self abiding in the mind that is empty of external
cognition and abiding in the mind absorbed in paramAtma who is “gold” or
delectable (harityaya)

gIta 6.13-14 explains this.

“shuShkya” – This refers to the self abiding in the mind that is “shushka” or
empty. What is it empty of? Well, in Yoga, one has to focus one’s gaze at the tip
of the nose to avoid looking at external objects. One should also practice celibacy,
not thinking of women. gIta 6.14 refers this to “brahmachAri-vrate-sthithaH” –
Thus, the mind is empty of external cognitions and desire for women.

“haritya” – The upAsaka, to attain the experience of the self, meditates on

bhagavAn whose nature is similar to the self. It has already been established
bhagavAn is to be meditated on for attaining the self. “harita” refers to gold,
which in shAstra means anything delectable. bhagavAn says “mat-chitta mat-
paraH” (gIta 6.14) – “I am most delectable, think of me as the Supreme Being,
focused only on me”. The mind absored in this bhagavAn is “gold” or most desirable
and hence “harita”. The self abiding in this mind is “haritya”.

Mantra 10

namo lopyAya cholapyAya cha

Meaning: Not mine is the self that abides in the placid mind, due to
disappearance of desire (lopya) and the self abiding in mind that is going to
the supreme state (ulapya)

Both gIta 6.15 and 2.61 explain this.

“lopa” signifies a loss. For a mind that is absorbed in the divine auspicious form
of bhagavAn, there is a complete loss of desire for anything else. All the practices
declared earlier such as residing in a quiet place, etc would only be useful to
control desire, but not eliminate it. It is only the contemplation of the auspicious
divya mangala vigraha of bhagavAn that eradicates desire by the roots, uprooting
all the sins.
“ulapya” – The root of “ulapa” is “val” which signifies movement. Such a mind would
be going to the state described in gIta 6.15 as “Santim” – the state of experience
of the self which would be free from blemishes of hunger, thirst, sorrow,
infatuation, old age and death. As one can see, even paramAtma ever possesses
these characteristics, so meditating on him means we attain the similar state of
the self. It is the same logic whereby one’s last thought in any birth makes him
attain a birth similar to that thought.

Mantra 11

nama UrvyAya cha sUrmyAya cha

Meaning: Not mine is the self abiding in the mind that is the wide or spacious
as it is containing all tools for fitness of Yoga (Urvya) and the self abiding
in the mind with agreeable desire or appearance of knowledge (sUrmya)

“Urvya” – The mind is “Urvi” as it is vast or spacious in terms of possessing all

tools for Yoga. These include the qualities decsribed in gIta 6.16-17 – regulation
of eating, walking, sleeping, exertion etc. which are all functions of the mind.

“sUrmya” - The mind of above nature is “Su-Urmi” or that which has an agreeable
desire or appearance/manifestation of the knowledge of the self. It means the
self abides in a mind that possesses knowledge that the self is most enjoyable.
gIta 6.18 describes this mind as “viniyataM”.

Mantra 12

namaH parNyAya cha parNashadyAya cha

Meaning: Not mine is the self that abides in the mind that takes one across
worldly matters (parNya) and the self abiding in the mind that goes to the
self in meditation (parNashadya)

“parNya” – The term “parNa” means that which takes one across (pAr-tIr). The
mind that takes one across worldly matters by by the qualities like moderation
etc described above is an abode for the self. gIta 6.19 describes it as “yata-
citta”.

“parNashadya” – The term “parNa” refers to the self as it takes one across the
sorrows of samsAra. “shad” refers to movement. The disengaged mind that goes
to the self in Yoga or meditation is “parNashada” and the self abides in such a
mind. gIta 6.19 describes it as “yogaM yunjataH”.

So much for the means. Now, the self which has been attained by such means is
described in the next set of mantra-s.

Mantra 13

namo.apaguramANAya chAbhighnate cha

Meaning: Not mine is the self that raises the mind away from all other things
than itself (apaguramANAya) and destroys all sorrow by standing in front of
the mind, ie, being perceived (abhignate)

From here on in, the self is being perceived and experienced via Yoga. So the tone
shifts from the self being supported by the mind (as was the case so far), to the
mind being supported by the self which is being meditated on.

“apaguramANa” - A mind rejoicing in the self is elevated in the experience of the

self, away from other objects that are inferior to it. Such a mind is indifferent
to everything else, rejoicing in the self that is happiness without a tinge of
sorrow. It will never swerve from that state. gIta 6.20 refers to this as “yam
labdhva aparaM lAbhaM tataH adikaM na manyate”

“abhighna” – That which kills, by standing in front. The self destroys all sorrow
when it is in front of the mind, ie, being perceived. A Yogi does not deviate from
it, even when faced with great sorrow. gIta 6.20 refers to this as “dukha saMyoga
viyogam”.

Mantra 14

nama Akhkhidate cha prakhkhidate cha

Meaning: Not mine is the self that presses down or subdues the senses &
mind by withdrawal from worldly affairs (Akhkhidate) and the self that
excessively subdues the mind by its’ experience of it (prakhkhidate)

Last mantra described the indifference to other objects and destruction of

sorrow in the experience of the self. This describes how that is achieved.
“khidate” means to press down, which can be taken as subduing or overpowering,
and the two terms are based on that meaning.
“Akhidate” – gIta 6.21 states that the mind has to be withdrawn from worldly
attachments to son, land, wealth etc and the senses from pain and pleasure arising
due to contact with objects. This can be done only gradually. gIta 6.25 uses the
term “shanaiH shanaiH” (gradually).

“prakhidate” – The term “pra” indicates intensity. The experience of the self is
such that it would make the mind think of nothing other than the self. The mind
would think of absolutely nothing else, no matter what it is (good, harmful or
neutral).

When all this is done, the Yogi easily attains the perception of the self, revelling
in its’ bliss. Hence, that perception of the self is described below, as can be noted
by the change in the mantra.

Mantra 15

namo vaH kirikebhyo devAnA hR^idayebhyo

Meaning: Not mine is the self that is having rays of light, ie, dharma-bhUta-
jnAna (kirikebhyo), seated in the minds of those who meditate on it (devAnA
hR^idayebhyo)

Note that the tone of the mantra has changed again.

“kirikebhya” refers to the dharma-bhUta-jnAna or attributive knowledge of the

self whereby it illumines all objects. Such DBJ is likened to rays of light. All
objects of the senses, including even lights like sun, moon, fire etc are illumined
by the self, hence the plurality in the word.

“devAnA hR^idayebhyo” – “hR^idaya” refers to mind and not heart. The “devas”
refer to yogis are those who shine out the bliss of the self via meditation. Or
“deva” could mean “devabhAva” – having good qualities like sama, dama etc. gIta
6.28 refers to this as “praShAnta manasam”.

Mantra 16

namo vikShINakebhyo

Meaning: Not mine are the contemplations of the self which destroy all sins

From here on in, the contemplations of the self in the mature state of jnAna-yoga
are celebrated. Why are the contemplations in plural? Because one can meditate
on the self in different ways – as different from the body, as the nature of
knowledge, as possessing knowledge, seeing the self only in all beings everywhere,
or seeing all gross forms as having the self as its’ support, meditating on the self
as not being thick, thin, having no color, as subtle etc.

Alternatively, that which is in plural can also indicate all the means which was
mentioned so far – being in a quiet place, restraining senses and mind, removing
attachments, etc. All these collectively form meditation. I favor the earlier
meaning, but either way, the plurality refers to “meditations” only. That is made
clear by gIta 6.28, though it uses “meditation” in singular.

“vikShInakebhyo” – The term “vikShInaka” means destroyer. The

contemplations of the self destroys all sins. gIta 6.28 refers to this as sinless –
“akalmaShaM”.

Mantra 17

namo vichinvatkebhyo

Meaning: Not mine are the contemplations of the self which remove the
qualities of rajas and tamas.

“vicinute” - To disperse or remove. When sins are destroyed, the qualities of

rajas and tamas are also eliminated. gIta 6.28 refers to this as “shAnta rAjasaM”.

Mantra 18

nama Anirhatebhyo

Meaning: Not mine are the contemplations of the self that has struck down
the sufferings caused by delusions of the body

“Anirhata” means to strike down. Once rajas and tamas are destroyed, various
sufferings arising from delusions like considering the body as the self, qualities
of rAga-dveSha etc are all vacated from the mind. gIta 6.28 refers to this as
“brahma-bhUtaM” – He realizes the essential nature of the self, which is
different from the body and is “brahma” or vast in the liberated state on account
of possessing infinite knowledge that spreads everywhere.

Mantra 19

nama AmIvatkebhyaH
Meaning: Not mine are the contemplations of the self which grow corporeal,
ie, manifests the self in the form of direct perception.

“AmIvatkebhyaH” - “mIvati” – means “sthaulya” – growing corporeal or becoming

a form. Following all the steps above is the grand culmination of Yoga – the direct
perception of the JivAtman.

Note though, that this anuvAka does not declare that he experiences the bliss in
an uninterrupted manner, as the last mantra of the previous anuvAka did. That is
because this path of jnAna yoga is so much more difficult than karma sannyAsa
yoga, that even the Veda puruSha has doubts whether the Yogi would sustain that
meditation uninterruptedly. The Veda puruSha himself has not likely followed this
path though he knows about it.

Thirumangai Azhwar similarly declares regarding bhakti yoga - “meimai

kANkirpArE” – “The yogIs doing bhakti yoga *may have seen* bhagavAn who is
the Real…I wouldn’t know, as it is a hard path that I am not sure will be
successful”!

There is also more. The veda puruSha also does not really hint at experiencing
the bliss of the self though it talks of the self being perceived, unlike the last
mantra of the previous anuvAka. He merely says, “They see the self” but not that
they revel in its’ bliss. Because, the Veda puruSha is unsure and considers whether
the effort needed for this path may have produced a mental exhaustion, that the
bliss of the self itself may not be as delectable. If you earn a lot of money but
work 16 hours a day, 6 days a week for it, would you enjoy the money earned just
on the one day you have rest?

SvAmi nAyanAr also remarks in AchArya hrudayaM that yogIs who practice the
hardest of upAsaNAs in the Vedas sometimes become so exhausted by it that
even if bhagavAn himself appears in their minds, that experience does not seem
so great due to the fatigue. What to speak of the self then.

This is also the tattva behind the story of umA closing Rudra’s eyes in the
mahAbhArata. umA is the experience of the self. The act of closing Rudra’s eye
is the cessation of perception in the form of desireless action, in favor of this
path of jnAna. As a consequence, the world (Vedas) becomes dark and lesser
beings are unable to see – idea is, they have no guidance for karma sannyAsa yoga
and lack the capacity for jnAna yoga. Thus Rudra explains to umA in a
metaphorical manner that he is engaged in karma yoga to set an example for lesser
beings and not this path of meditation. I had written about this before, but
atleast now it should be clearer.

So, in the end, even the Vedas recommend karma sannyAsa yoga over jnAna yoga,
as bhagavAn does in the gIta, and rudra does in the mahAbhArata.

In this manner, the Yogi attains to the blissful perception of the self. This indeed,
is the goal of the ShatarudrIyaM, and therefore this anuvAka properly concludes
the sAdhana outlined in this section. But we have 2 more anuvAkAs left, which we
shall see later.

ANUVAKA 10 – PERFORMANCE OF KAMYA KARMAS

In the previous anuvAkAs, we saw that the Veda puruSha had evolved from a
state of being associated with attachments to attaining a clear perception of the
self, by the grace of bhagavAn. When I say this, I mean that the Veda puruSha
enacted this for our sake of course; he is the embodiment of GaruDa, and hence
there is certainly no chance of ignorance at any point for him.

In this anuvAka, he enacts the mentality of one who has achieved this state of
self experience, but is now making an appeal to bhagavAn to continue to sustain
that experience without break and also evolve to the higher upAya of bhakti yoga,
which would lead to liberation. He continues to involve himself in worldly affairs,
but only to use them for the benefit of bhagavAn. Thus, he is ever mindful of the
fact that such accessories like sons, cattle, wealth etc should never entrap him,
but are to be used for the sake of upAsaNa.

Some mantras use plurality, ie, “we surrender to you”, “make us happy”. Who is
the Veda puruSha referring to in plural here? Because he is speaking on behalf of
us too, as an AchArya. One who has seen the self, sees himself in everyone else;
so he considers joys and sorrows of others as his; hence, the usage of “us, we”
etc.

With that understanding, here is a translation of the mantras. I have broken up

each individual mantra for clarity as they are a bit lengthy.

Mantra 1

drApe andhasaspate daridran nIlalohita

Meaning: My mind, you who impel the senses towards the self, understanding
it as distinct from the body (drApe)! Who are possessed of “food” of the
form of meditation on Brahman as the means to attain the self
(andhashaspate) ! Who are angry or hostile towards the darkness of ignorance
that is prakrti (nIlalohita)!

This mantra is in the form of manopadeSha, or conversation with the mind. It is

not addressed to paramAtma. The Vedas and azhwars employ this often as a
means to continually reflect on the Real and ensure they are not pulled towards
the Unreal. It is an accessory technique for upAsaNa.

Self-explanatory except for “nIlalohita” – here, “lohita” or redness is a color that

denotes anger. It means the mind is very angry or hostile to “nIla” – the dark
color of ignorance. For it makes no sense to interpret “lohita” as rajo guNa
obviously here for a sAttvic mind.

eShAM puruShANAmeShAM pashUnAM mA bhermAro mo eShAM

ki.nchanAmamat

Meaning: Do not cause fear to these sons of mine and these animals in the
form of my attachments to them. Do not destroy them, ie, my jnAna and
vairAgya towards them necessary for mokShOpAya. Let none of them perish.
Let them not become sick in the form of becoming unfit for upAsaNa.

“mA bhI” means, “do not cause any fear in association with these sons, cattle etc
in the form of me becoming attached to them. I am not using them for my benefit,
but only as divine service to bhagavAn.

“mAra” – “Let none of them perish, ie, lose their purpose for which they exist by
becoming a means for sense gratification, born of the above attachment.”

“mAmat” - “Let none of them become sick in the manner of causing me to incur
sins using them in a manner as above, inciting bhagavAn to anger” – this is the
sentiment. Or it can mean, “let none of them incur the wrath of bhagavAn, ie, may
I take care of them well so that they are sAttvic too”. Even cattle need to be
grown on sAttvic food after all, to be of use to bhagavad kainkaryaM.

The outcome of the mind using these accessories to upAsaNa properly as above
is given next.
Mantra 2

yA te rudra shivA tanUH

Meaning: My mind, who are the destroyer of the disease of samsAra (Rudra)!
By your manifestation of the self which is agreeable as it confers imperishable
bliss (ShivAtanuH)

“tanUH” means form and hence the manifestation of the self in the mind.

shivA vishvAha bheShajI shivA rudrasya bheShajI

Meaning: Which perception of the self is agreeable as it is the medicine for

all the senses (shivA vishvAha bheShajI), which is agreeable as it is the
healer of lust or desire towards sense objects (shivA rudrasya bheShajI)

“shivA vishvAha bheShajI” – Experience of the self is medicine for all the senses
as it ensures the senses are disengaged from fruitive actions by focusing on it.
One thinks about the self, learns about it, hears about it from shAstra, speaks
about it, performs desireless actions, etc.

“shivA rudrasya bheShajI” – Even if all the senses are controlled and engaged
in the self, Can it be possible that the desire for the fruitive activities is not
removed from the mind? No, the experience of the self is the most agreeable
medicine for lust present in the mind as well, and this lust is called “Rudra” as it
bestows misery or causes weeping. Why is this medicine “shivaM” or agreeable?
Because it is far superior and more desirable than the other sense objects that
ordinary lust illumines.

In the samvAda between kAShyapa and aila in the mahAbhArata, lust is referred
to as “rudra”, as below:

pApaiH pApe kriyamANe hi chaila tato rudro jAyate deva eShaH. pApaiH
pApAH sa~njanayanti rudraM tataH sarvAnsAdhvasAdhUnhinasti | (~ shAnti
parva)

[Kashyapa said, “In consequence of the contemplation on sense objects

associated with purva-janma karmas (pApe kriyamANe) done by those who
possess attachments (pApaiH), lust known as “Rudra”, which is “devaH” as it
shines out objects of enjoyment appears here. Indeed, the ones associated
with karmas (pApaiH), by their attachments (pApAH) bring forth desire known
as “Rudra”, that then destroys all, the virtuous and the wicked alike (without
making any distinction).’]

kAShyapa goes on to say that this desire causes para-hiMsa, is insatiable like a
fire or obscures the self like smoke, so it makes things very clear.

Note that “shivA” is feminine case and “bheShajI” is in nominative singular case,
again feminine. The experience of the self is agreeable/beautiful and therefore
such experiences are often personified as women in other places in shAstra, as
metaphors. “bheShajI” cannot be taken as arising from rudra here.

If anyone thinks terms like “rudra” denote one entity only in shAstra everywhere,
they will never be able to interpret such mantras properly.

tayA no mR^iDa jIvase|

Meaning: By that contemplation of the self which is favorable to our true

nature, make us truly live in the form of pursuing mokSha sAdhana and
keeping away from sins.

Next, the resolve to make steady such meditation on the self and the outcome of
that meditation (progress to bhakti yoga) is mentioned.

Mantra 3

imArudrAya tavase kapardine kShayadvIrAya prabharAmahe matim

Meaning: In this manner, we offer our intelligence of the form of meditation

(prabharAmahe matim) to the self which bestows good by removing sorrow
(Rudra), of the nature of knowledge (tavase), which is possessing bliss that
protects the senses (kapardine), destroying karmas that obstruct bhakti yoga
(kShayadvIra).

So far, mind and lust were called “rudra”. Here, the individual self is called “rudra”
as it bestows good in the form of removing sorrows of prakrti.

“tavase” – As the self is of the nature of knowledge, it is not perishable like

sense objects and hence a worthy object of attainment.

“kapardine” – The self possesses bliss which protects the senses from engaging
in sense objects by its’ superior nature of enjoyment. Such bliss is a “kaparda” or
a shell that protects the senses. A tortoise retracts into its’ shell whenever there
is danger, after all.

yathA naH shamasad.hdvipade chatuShpade vishvaM puShTaM grAme

AsminnanAturam

Meaning: By such meditation, possessions like sons and cattle of ours will
remain agreeable as accessories for upAsaNa. In this body called “grAma”,
all the senses will be contented in the experience of the self and free of
suffering arising from attachments.

Now, the next step is to thank bhagavAn for maintaining such steady meditation
and also to request him for his favor in progression to bhakti yoga. Hence, the
next mantra is a prayer to bhagavAn.

Mantra 4:

mR^iDA no rudrotano mayaskR^idhi

Meaning: Hey bhagavAn, who are the destroyer of the disease of samsAra!
Make us happy by saving us from samsAra which is a quagmire of attachments.
Grant us also the bliss of your divine form (mayaskrudhi).

Now, the Veda is referring to bhagavAn by the term “rudra” here. Note how one
term is used to denote so many objects. So when vedAntins tell people not to rush
into Upanishads like ShvetAsvatAra or Atharvashikha and think terms like
“rudra”, “shiva”, “shambhu” etc exclusively denote only one devata, there is a logic
to it. No bias.

“mayas” refers to the bliss of his auspicious form.

kShayadvIrAya namasA vidhema te

Meaning: You who have destroyed our sins in the form of transgressions of
the Vedas which are your commands, we offer you words of “nama:”.

As you have destroyed our sins which made us transgress the shAstra, we
understand our nature is that of subservience to you – this is the idea.

yachChaM cha yoshcha manurAyaje pitA tadashyAma tava rudra praNItau|

Meaning: By your favor, O bestower of good (rudra), may we attain wealth

useful for maintenance of the body for sake of knowledge and divine service
to you, as well as freedom from delusion in the same manner that Manu the
father of all beings gained without any efforts, by your grace.

namasA vidhEma – same as bhUyishtAm namOktim vidhEma in Isavasya

Upanishad.

What favor did bhagavAn do for Manu? Here is what the Veda is referring to:

tapasA chApi tIvreNa pratibhA.asya bhaviShyati .matprasAdAtprajAsarge na

cha mohaM gamiShyati (~ vana parva, MB)

[BhagavAn Matsya said: Manu shall indeed acquire the power of creation of
offspring by his austerities and by my anugraha, he will not attain delusion
in the form of attachments to them.]

Manu did not even make an effort to attain bhagavAn. Yet, bhagavAn appeared to
him as a fish, saved him from the flood and gave him the above boon. Note how
relevant the boon is to the topic under discussion – Manu shall indulge in worldly
actions like creating progeny, but he shall not be deluded in the form of having
attachment to such fruitive actions.

As bhagavAn gave this boon to Manu without any effort on the latter’s part, the
Veda asks, “In such a manner, ie, without any effort on my part, without you
considering my eligibility or lack thereof, give me the boon of engaging in actions
as services to you, but with detachment to the fruits”.

The reference to Manu is how we identify this mantra as referring to bhagavAn

by “rudra”. Note that no other deity can fit the context of Manu being favored
in the manner as above.

That boon, which Manu got, is now spelled out very clearly in the next mantra.

Mantra 5

mA no mahAntamuta mA no arbhakaM mA na ukShantamuta mA na ukShitam

mA no vadhIH pitaraM mota mAtaraM priyA mA nastanuvo rudra rIriShaH

Meaning: One who drives away the sorrow of samsAra (Rudra)! Do not cause
injury (by your mAyA or prakrti) to our knowledge, detachment, mind that is
producing contemplation of the self, and the experience of the self. Do not
harm us interested in our father, mother and those dear relatives.

“mahAntaM” refers to knowledge of the self which is great.

“arbhakaM” means emaciated or small and refers to a lessening of attachments.

Hence it is detachment.

“ukShanta” is the mind that procreates or produces meditation of the self.

“ukShitaM” is the experience of the self which is “strong” or steady.

It is not proper to take “mahAntaM” as “elders”, “arbhakaM” as child etc. Because

parents and children are being mentioned separately later and it would cause
redundancy.

The prayer is this – “Hey bhagavAn! Let my knowledge, detachment, meditating

mind and the experience of the self not come to harm by your mAyA which is
prakrti. Do not harm me even if I am having parents and relatives, as I consider
my duties to them as accessories (kAmya karmAs) as desireless services to you
and not for becoming attached to them.”

Now, having ensured this knowledge of the self, renunciation of sense

gratification and relationship to wealth of the form of relatives, etc is preserved,
the upAsaka proceeds to dedicating all these to bhagavAn for proceeding to the
next step – bhakti yoga.

Mantra 6

mAnastoke tanaye mA na AyuShi mA no goShu mA no ashveShu rIriShaH

vIrAnmA no rudra bhAmito.avadhIrhaviShmanto namasA vidhema te

Meaning: Destroyer of the disease of samsAra (Rudra)! Do not harm us

interested in our children, relatives, longevity of life, cattle or horses. Being
angry, do not harm the strong ones viz., jnAna and vairAgya. We do worship
you alone always bringing you oblations.

This mantra occurs in the shvetAsvatAra upanishad (except “tanaye” which is

omitted in the Upanishad). As my AchAryas have interpreted it, I am merely
reproducing their interpretation here. Again, the meaning is,
“These are accessories needed for bhakti, so do not harm me even if I evince
interest in children, etc. You are also worshipped by the kAmya karmAs.”

“vIrAn” means the jnAna and vairAgya that are yoked to “vIram” in the form of
mokShOpAya.

“angry” means he may become angry on account of our offenses.

There is no redundancy. In the previous mantra, the desireless actions were

performed as services to bhagavAn for ensuring meditation on the self remained
steady. jnAna was knowledge of the self and vairAgya was detachment to sense
objects.

But in this mantra, desireless actions are being performed as services to

bhagavAn as accessories for developing bhakti yoga. Thus, “jnAna” means the
knowledge that the self does not belong to oneself; it belongs to him and so such
experience of the self is not done for one’s selfish pleasure, but just happiness
arising from realizing one’s servitude to him. “vairAgya” is not laying claim to
ownership of the self, surrendering to bhagavAn.

Note that the order of asking jnAna/vairAgya and possessions like cattle, sons
etc to be protected is thus reversed in the 2 mantrAs.

These 2 mantras are identical to the nature of the boon that bhagavAn Matsya
granted Manu, and hence they have been explained.

In the next mantra, the outcome desired by such selfless services to bhagavAn
is spelled out in a prayer.

Mantra 7

ArAtte goghna utta pUruShaghne kShayadvIrAya

Meaning: Let that mAyA or prakrti which is your body be far from us, as it
harms our senses by engaging them in attachments and thus causing ignorance
(goghna), destroys the true nature of the self due to such ignorance
(puruShAgne) and consequently destroys the strong qualities like knowledge
and renunciation needed for pursuing mokSha (kshayadvIra).
Prakrti is his body (yasya prithvI SharIraM – BrihadAraNyaka Upanishad). We
don’t want that body of his. What body do we want as a result of our selfless
services to him? Spelled out next.

sumnamasme te astu .

Meaning: Let your agreeable, non-material, auspicious form be for us, ie,
may we experience that divine body.

This body is visualized as the object of enjoyment in bhakti yoga.

rakShA cha no adhi cha deva brUhyathA cha naH

Meaning: Protect us, by virtue of sustaining such experience without

interruptions. You who sport with the jIvAs by binding them to mAyA (Deva)!
Perform various activities for us in the form of being our means (adhibruhi).

“deva” occurs in the sahasranAma, means he who sports with the jIvAs, binding
them to mAyA.

“adhibruhi” means – “May you speak for us” – “speech” implies all activities. It
means – “Instead of binding us as your name “deva” suggests, may you become the
means for our liberation and thus perform various activities of protection suited
to that nature of being the means”.

sharma yachCha dvibarhAH

Meaning: You who augment knowledge and renunciation (dvibarha), may you
further give us the supreme goal or bliss of your divine service at all times,
places and states (sharma yacchavi).

“dvibarha” – Means he who augments 2 qualities – jnAna and vairAgya. One

understands everything including the self belongs to him and renounces
ownership.

“sharma” is a name occuring in the sahasranAma and refers to the Supreme bliss
or goal to be attained. That is nothing but divine service.

How will he act in our favor (adhibruhi)? That is described next.

Mantra 8

stuhi shrutaM gartasadaM

Meaning: O mind! Praise for the attainment of all desires, the One whose
greatness is well-known, seated on GaruDa who is the chariot of Veda mantras

“stuhi” - “praise” means, “we praise him for attainment of our desires, which is
divine service to him”.

“ShrutaM” – He whose greatness is well-known. The names “prakAShAtma” and

“prithuH” in sahasranAma illustrate this. So it is said “rAmo nAma janaiH
shrutaH” – “He was well-known as rAma to all people”.

Bhattar says that his greatness was so well-known that even a fool like
DhrtarAShtra who was blind externally and internally resorted to him by saying
the following:

tvameva pundarIkAkShaH! Sarvasya jagataH prabhuH! tasmAt me

yAdavasreShTha prasAdaM kartum arhasi! (~ udyoga parva, MB)

It means, he is well known to protect those who surrender to him by praising him.

“gartasadaM” – He who is seated on Garuda. There is an unknown shruti quote by

AchAryAs that garuDa is the chariot of Veda mantra-s as below:

tasya gAyatrI JagatI cha pakshou abhavatAm, ushnik cha trishtup cha
prishtyou, anushtup cha panktischa dhuryou, brihatI Eva uktirabhavat,sa
Evam cchandO ratham AstthAya Etam adhvAnam anu samacharat

Or, we can say that since the Vedas are a “chariot” as they take one to Brahman,
GaruDa is a chariot. Because GaruDa is verily the embodiment of the Veda as
below:

suparNOsi GarutmAn Trivrit tE shira: Gayatram chakshu: StOma AtmA SAma

tE tanU: VamadEvyam Brihat RatantarE pakshou yagyAyagyaim puccham
cchandAmsi angAni dhishNiyA: saphA: Yajoomshi nAma. (~TaittirIya
SamhitA)

“gartaH” does not denote a cave here, as in cave of the heart as suggested by
other commentators because there would be no need for the Vedas to use an
ambiguous word which can also denote a chariot here.

It also does not denote an ordinary chariot. In which case, “raThin” would have
been a better word than “gartasadaM”. “ratha” is not used by the Vedas here
because it often denotes the body which is also a chariot, or even just an ordinary
chariot; so to show that the “chariot” here is not the body or a regular chariot
and also not a hole or cavity of the heart (which was earlier called kAtya etc in
the 7th anuvAka), the word “gartaH” is used.

The root “gartaH” also comes from “gRR” which means to praise or extol. It is
well-known that only the Vedas extol him, and garuDa again, is the embodiment of
the Vedas. If someone argues the chariot Rudra used for destroying
tripurAsurAs was also the Vedas – as Bhatta Bhaskara interprets “gartaH” as the
chariot on which Rudra was standing - we would like to point out that the same
root word also means to swallow or devour. GaruDa is well-known for devouring
snakes. Hence, going by all this, “gartaH” with all its’ etymological meanings only
satisfactorily and unambiguously denotes garuDa, the chariot of Veda mantras,
the embodiment of the Veda, who swallows the snakes and poisons that constitute
sufferings of samsAra.

The Vedas act as a chariot for both bhagavAn (supporting his glories and carrying
him to his devotees) and for bhaktas (supporting their upAsaNa and carrying them
to bhagavAn). Thus they acted in the latter way for rudradevata during tripura-
dahana, doesn’t mean he is denoted here.

All this is just theoretical of course. Already seen how the mere term “rudra”
does not imply it is rudradevata.

This answers how he protects - by his speedy vAhana, garuDa, by which he swiftly
rescues his devotees. garuDa is called “vAyu” for that reason and the
sahasranAma refers to bhagavAn as “vAyu-vAhanaH”.

yuvAnaM mR^iganna bhImamupahatnumugram

Meaning: Of a beautiful youthful form (yuvAnaM), angry at those

transgressing dharma, not formidable on account of assurance of protection
(mR^iganna bhImaM), whose form that is formidable to karmas, takes hold
of everyone and uplifts them (upahantuM ugraM).

How does he rescue his devotees? By giving them the darShaNam of his beautiful,
ever young form, replete with all perfections. The term “yuvAnaM” does not
simply mean he looks young – it denotes the overall astonishing beauty and suddha-
sattva nature of his divine form.
And when their experience of such a form is interrupted by asurAs like
hiranyakashipu, he destroys them – hence he is “mrga” which denotes “anger” in
the mahAnArAyaNa upanishad.

“mRga” does not denote “lion” here. For a lion can be called properly as “simha”
whereas “mRga” just means a mere animal. Besides, the narasimha tApanIya
upanishad substitutes “rudra” in this mantra with “simha”, so clearly “mRga” does
not mean simha here.

To his devotees, he is “na bhIma” – he does not appear formidable unlike for the
asurAs and dispels their fear saying “mA shuchahaH”. This is said to imply that
the very forms and weapons he assumes for punishing asurAs, is pleasing for his
devotees.

He who is fear inducing and not so as well. That is meant by “mrgan na bhIma”. As
per the following pramANAs:

“bhIShNaM abhIShaNaM” (~ nrsimhottara purANa)

“bhaya-krt, bhaya-nAShaNa” (~vishNu sahasranAma)

bhaya abhayaM karaH kRshNaH sarva-lokeShvaraH prabhuH (~mahAbhArata)

[Krishna causes fear in those who violate the commands of shAstra and dispels
fear of those who obey the shAstra]

“upahantuM ugraM” – The narasimha tApanIya upaniShad explains this as

“upagRhNAti ugraM” - He takes hold of everyone and elevates them. He destroys
their karmas, produces knowledge in them and thus augments them all. Hence, he
is “ugra” or formidable to our karmas.

All of the above explains “adhibruhi” from the previous mantra.

mruDA jaritre rudra stavAno anyante asmannivapantu senAH

Meaning: Hey, bestower of good (Rudra)! Praised by us in wonder at your

exploits, be favorable to us who are associated with decay of knowledge due
to samsAra. Let your divine auspicious form which is like an army with its’
qualities, ornaments and weapons, scatter those karmas which are opposed
to our true nature.
Due to all of his above actions, we praise him in wonder at his exploits. After all,
was not his man-lion form simply astonishing. The nAma “viShrutAtma” in
sahasranAma denotes this.

“senA” refers to his body which is like an army (“suSheNa” nAma in sahasranAma).
“anyaM” refers to the karmas which are opposed to our nature.

By “gartasadaM”, it is clear that only nArAyaNa is referred to as “Rudra” here.

Unless you interpreted it as garuDa-vAhana, you wouldn’t get the beautiful
continuity of thought we have here. Also, the narasimha tApanIya upanishad
replaces “Rudra” with “Simha”, making it clearer. The very fact that “Rudra” is a
substitutable word and also used for several objects shows that it was never the
intent of the Veda PuruSha to even give importance to this name in terms of
identifying a devata for this whole rudrAdhyaya by it. Rather, it is just used to
describe an attribute of whatever object it denotes at various places.

Now, the qualities of bhagavAn who would protect the upAsaka indulging in bhakti
yoga was mentioned. It was understood that the self belongs to bhagavAn and is
his servant by nature. So next, the Veda puruSha advises his mind to get rid of
ego.

Mantra 9

pariNo rudrasya hetirvR^iNaktu pari tveShasya durmatiraghAyoH

Meaning: Let ego, which is the weapon (heti) of the mind that causes weeping
(rudrasya), which is causing fear of sin (paritveShasya), of a nature of
perverse knowledge in the form of claiming ownership (durmati) and intending
to cause harm to the self (aghAya) be expelled.

“Rudra” here refers to the mind. No matter how adept you are at jnAna yoga, you
may get a feeling of joy on experiencing the self and thus claim ownership of such
joy. This ownership may persist even after worldly attachments are gone and
meditation has been successful, hence mind is again called “rudra” in a negative
way.

To ward that off, the Veda advises the mind, which causes weeping or misery due
to such ownership, to let go off its’ weapon, which is the ego or claiming ownership
of oneself, which would cause fear of transgressions, which is of a knowledge
opposed to the essential nature of the self as a servant and thus intends to harm
the self – cause ignorance of its’ true nature. Rather than claiming ownership of
the bliss of the self, understand that even that bliss belongs to him, and rejoice
in the bliss of that knowledge – that is the meaning.

The mind understands this and obeys, as is expressed in the next line of the
mantra.

ava sthirA maghavadbhyastanuShva mIDh.hvastokAya tanayAya mruDaya

Meaning: O Mind who are favorable to us now! Protect the nature of the self
by your resolve opposed to ownership of its’ experience, for us who are filled
with activities in the form of selfless services to bhagavAn. Be favorable to
our children, ie, view them as accessories to upAsaNa and do not cultivate
ownership over them.

“maghavad” means filled with sacrifice of the form of selfless services to

bhagavAn that constitutes worship. Rest is self-explanatory.

“children” signifies all objects like cattle, wealth, sons etc.

Having clearly understood that the self belongs to bhagavAn, the above is
summarized in the form of upAya anuShtANa vidhi leading to bhakti yoga in the
next mantra.

Mantra 10

mIDhuShTama shivatama shivo naH

Meaning: Mind, who drenches us with rain like torrent of activities

constituting karma yoga (miDhuShtama), who are highly agreeable due to
understanding the true nature of the self as “subservience to bhagavAn”
(shivatama), who confers auspiciousness in the form of removing feelings of
ownership over the bliss of the self (shivo naH)!

All are a summary of what was mentioned earlier.

sumanA bhava

Meaning: Become favorable to us by contemplating on that master-servant

relationship (SeSha-seShi bhAva) via body-self relationship (sharIrAtma
bhAva).
With this understanding, we proceed to bhakti yoga.

parame vrukSha AyudhaM nidhAya kR^ittiM vasAna Achara pinAkaM

vibhradAgahi

Meaning: Fixing the knowledge that is the weapon or means (AyudhaM) in

bhagavAn that is the highest refuge (parame vrukSha), being full of desireless
actions in the form of loving services to bhagavAn (kR^ittiM vasAna), perform
the meditation that is bearing or sustaining the (nature of) the self (Achara
pinAkaM vibhradAgahi).

“AyudhaM” – The knowledge in the form of body-soul relationship (sharIrAtma

bhAva) and the resultant knowledge of master-servant relationship (sesha-seShi
bhAva). Knowledge is referred to as a weapon that cuts away ignorance in the
mahAbhArata.

“parame vrukSha” – Fix that knowledge in bhagavAn, who is the Highest Refuge.
“vrukSha” is derived from “vrj” – to seek or resort to – The name occurs in
sahasranAma. Bhattar explains he is called “vrkSha” as he is the resort or refuge
like a shady tree. Why is he “parama vrkSha”? Because he possesses all things
desired by the jIvAs and also puts up with all of their faults. Alternatively, it can
also mean his divine auspicious body which is the highest refuge, even more
agreeable than the bliss of the individual self.

Next two adjectives explain how we fix such meditation on him.

“kR^ittiM vasAna” – Skanda purANa derives this term as “krtyAtmakaM” – being

full of actions in the form of selfless services to him, not claiming ownership of
the fruits, only doing them to see him happy and becoming happy by his happiness.

“Achara pinAkaM vibhradAgahi” – With those actions, perform the meditation

that bears or sustains the true nature of the self called “pinaka”, ie, which is a
meditation that is an end in itself. This is bhakti yoga. The self is called “pinAkaM”
because it is the abode (nAka) that the senses station themselves and drink in
(experience) bliss – this is the etymology provided by Skanda purANa. Such bliss
of the self in turn is due to its’ seShatvarUpa jnAna svarUpa.

Such meditation “sustains” the true nature of the self as it enables a blossoming
out of selfless love and services in accordance to one’s nature.
All this was an advice to the mind in the form of an injunction to be performed
(jnAna). Next, the Veda puruSha puts it into action (anuShtANa).

Mantra 11

vikirida vilohita namaste astu bhagavaH yAste

sahasrahetayo.anyamasmannivapantu tAH

Meaning: SankarShaNa, who possesses the six glorious attributes (bhagavAn)!

You who never punish your devotees for your sins (vikirida)! You who possess
a deeply reddish or white form (vilohita)! I surrender to you. Let your
omniscience in the form of a thousand rays of knowledge (sahasrahetayo)
destroy all the karmas which cause us suffering.

“vikirida” means being bereft of anything causing harm, like weapons. It refers
to the nAma “avijnAtA” in sahasranAma which means that though he sees the sins
of his devotees, he never punishes them for it and even forgives them. Not just
that, he even becomes oblivious to their sins.

“vilohita” – Can mean red or white and refers to his divine body. Lakshmi Tantra
(10.31) describes the form of SankarShaNa as “sindUrashikarAkAraM” – red like
ruby and vermillion, so very attractive. If taken as “white”, it means the form is
suddha-sattva and hence subhAShraya, unlike the forms of other gods etc which
are assumed due to karma according to vishNu purANa – hence the sole form
worthy of meditation. Note that the form of SankarShaNa is the devatA for the
shatarudrIyaM.

“sahasraheti” – The term corresponds to “sahasrAmShuH” in the sahasranAma

and means he has a thousand rays of light. “heti” means light, so “sahasraheti” has
the same meaning. It denotes his omniscience. He is completely ignorant in one
sense that he ignores all our faults, but is completely omniscient in the other
sense that he knows all our sufferings and how to remove them. This is the
vyAkhyAna of Bhattar.

“namaste astu bhagavaH” – I surrender to you, by offering loving selfless

services.

The term “bhagavAn” can only be applied to viShNu in the context of supremacy
as per viShNu purANa. Thus, the identity of this Being is made known by this
word. Considering that “rudra” has been used to denote so many things, there is
zero scope for assuming the term exclusively denotes rudradevata here.

Even the qualities described only suit viShNu anyway. Look at how the other
commentators struggled to identify a pramANa for the previous mantra
referencing Manu to even show in what situation Manu had requested a favor from
rudradevata.

Note that for every mantra making a reference to bhagavAn, the Veda puruSha
references a particular characteristic unique to him, such as him favoring Manu,
being garuDa-vAhana (gartasadaM) and now bearing the unique name of
“bhagavAn” denoting six attributes. This is to ensure – 1) Everyone understands
where terms like “rudra” in those mantras denote the Supreme Being as opposed
to other objects which were denoted by this term in other mantras in this
anuvAka, 2) That only nArAyaNa is being referred to, by terms like “rudra”, and
not other devatAs.

Now, by “namaha”, the Veda puruSha performed loving services to him. That now
ripens in the form of meditation on him as bhakti yoga or svayaM prayojana
bhakti, as mentioned in the next and final mantra.

Mantra 12

sahasrANi sahasradhA bAhuvostava hetayaH tAsAmIshAno bhagavaH

parAchInA mukhA kR^idhi

Meaning: You, who are worthy of worship by Bhakti Yoga, have as weapons
or causes of bondage in your hands, as prakrti in the form of innumerable
objects of enjoyment that are traps, divided in innumerable combinations of
triguNAs. You who are the Controller of all by nature (IshAna)! You must
please turn their openings in the form of attachments away from us.

“bhagavAn” also means, “One who is worthy of worship” as per Bhattar in the
sahasranAma. What worship? Of the form of bhakti yoga. This also avoids
redundancy and thus, again, it denotes nArAyaNa only.

“sahasrANi sahasradhA bAhuvostava hetayaH” – The mahAbhArata explains

this,
guNAnguNashatairj~nAtvA doShAndoShashatairapi .
hetUnhetushataishchitraishchitrAnvij~nAya tattvataH (~shAnti parva)

[Understanding the forms of prakrti like bodies, senses etc (guNa) by

hundredfold combinations of triguNAs (guNashatair), the faults of joy,
passion and ignorance arising from the actions impelled by the guNAs
(doShashatair) and the births which cause bondage in samsAra by the karmas
which are the cause of births]

What the mahAbhArata refers as “shataM”, that is called “SahasrAni” here. The
idea is, prakrti consists of innumerable objects of enjoyment which are divided
innumerably into various combinations of triguNAs, giving rise to innumerable
actions impelled by the guNAs, causing innumerable forms of happiness, passion
and sorrow arising from such actions, which accumulate innumerable karmas
leading to innumerable births.

The Lord holds such prakrti, which is mAyA in his hand as a weapon. Or, “bAhu”
can denote strength, he wields it. But he is “IshANa” – The name occurs in
sahasranAma – Bhattar explains it means his knowledge is not under the control
of anyone or diminished by anything. This suits the current context of him limiting
the knowledge of jIvAs by prakrti.

The term “mukhAni” refers to openings. “mukha” can denote a passage or means,
or any opening by which one reaches or attains. Thus, they refer to the
attachments by which one becomes ensnared in this prakrti.

How to overcome his mAyA? He himself is the means. Realization of our nature
as subservient to him and surrendering to him achieves this, as he says in gIta
7.14.

With this mantra, this anuvAka is concluded.

 ANUVAKA 11 – THE GUNAS

In the 14th chapter of gIta, bhagavAn stresses that a knowledge of the triguNAs
(sattva, rajas and tamas) and how they act to bind the jIva in samsAra is
necessary to gain the experience of the self. In the 17th chapter, he classifies
food, gods, actions etc in the form of these guNAs. Accordingly, this final
anuvAka describes the workings of these guNAs. It is also continuous with the
final mantra of the last anuvAka which hinted at these guNAs.

There are 10 senses and mind, so there are 11 anuvAkAs.

Mantra 1

sahasrANi sahasrasho ye rudrA adhi bhUmyAm

.teShAsahasrayojane.avadhanvAni tanmasi

Meaning: Those triguNAs – sattva, rajas, tamas - that make us weep (rudras)
which are in numerous combinations (sahasrAni), that are numerous in kind
such as actions and fruits (sahasraSho), that are possessed by the embodied
self (adhi bhUmyaM), their bows, ie, the senses, we cover or protect by a
distance of a thousand yojanAs (figuratively).

Though there are only three guNAs, the combinations of them which exist in all
beings are innumerable. Even the combinations in 2 predominantly sAttvic persons
will not be the same, as the level of each guNa can vary. Hence, they are said to
be innumerable.

These innumerable combinations result in innumerable actions geared towards

innumerable results of the form of happiness, greed and ignorance. Hence, the
idea is that one should realize these guNAs are the doer and not the self.

“bhUyma” refers to the individual self associated with the body. These guNAs do
not have any direct contact with the self but inhere in prakrti which then
associates with the self.

“teShAsahasrayojane.avadhanvAni tanmasi” – The bows refer to the senses.

The viShNu purANa, as has already been noted, does indicate that the bow
ShArnga supports the sAttvika ahaMkara that gives rise to the senses.
Alternatively, as the bow is used for releasing the arrows, so are the senses the
“bows” that use the string of the triguNAs to release the arrows of fruitive
actions.

These bows/senses are referred to as “their bows” – the bows of the triguNAs,
to indicate that the guNAs impel the senses and thus have dominion over them,
which have nothing to do with the self.

The other commentators believe this statement should be added to the end of
each mantra even if not mentioned due to a pUrva mimAmsa nyAya. Which isn’t
incongruent I suppose.

“avatanmasi” – We cover or protect the senses by placing them a thousand

yojanAs from the guNAs. The distance is figurative and means one ensures the
senses are kept free of anger, desire etc by understanding them to be effects
of the guNAs.

Next mantra explains how the self, which is by nature opposed to these guNAs,
nonetheless comes under their influence.

Mantra 2

asmin mahatyarNave.antarikShe bhavA adhi

Meaning: In the modifications of prakrti like mahat etc which are a vast
collection (mahatyarNave) and in the embodied self which is the
“intermediate” (antarikShe), these triguNAs existing together inherently in
unevolved prakrti by nature (bhavA), rule by tying the bound self.

gIta 16.5 refers to the triguNAs as “prakrti sambhavA”. Hence, they are called
“bhavA” to show they exist in the unevolved prakrti.

“mahatyarNave” – They cannot be cognized, but become known by their effects

when prakrti evolves into its’ modifications, one of which is the body. That body,
or the modifications of prakrti itself, is called “mahArNava” because “Ocean”
denotes any collection of elements in shAstra and not always the literal body of
water.

“antarikShe” - antaH svargapRRithivyormadhye IkShyate – That which can be

peceived between svarga and prithvi is the bound self transmigrating to both
worlds. Due to association with the body, the self associates with the triguNAs
and comes under their influence.
Next 2 mantras explain the effects of these guNAs, beginning with rajo and tamo
guNAs.

Mantra 3

nIlagrIvAH shitikaNThAH sharvA adhaH kShamAcharAH

Meaning: Those guNAs in which rajas and tamas are dominant, leading to
perverted knowledge (nIlagrIvAH), associated with actions that cause
ignorance (shitikaNThAH), destroyers of the true knowledge of the self
(SharvA), are the way or means to go down to Earth, ie, samsAra

“nIlagrIvA” – These 2 guNAs cause one to descend (grIva) into the darkness of
perverted knowledge (nIla). Those associated with rajo guNa are attached to
fruits of actions, which are perishable. Thus they do not go after the
imperishable self. Those associated with tamo guNa gain contrary knowledge.

“shitikaNthA” – “kaNtha” means being proximate to, ie, in association with and
“shiti” refers to darkness. It means, “associated with actions of the nature of
ignorance”. Those associated with rajo guNa, being attached to perishable fruits,
undertake appropriate fruitive actions. Those attached to contrary knowledge
due to tamo guNa perform actions of the lowest quality, thus ending up in the
worst of births. These actions are all of the form of darkness.

“sharvA” – ShRnoti – The various guNa combinations in which rajas or tamas are
the dominant ones, are destroyers of true knowledge of the self. They are
clubbed together as both are incompatible with liberation.

“adhakShamAcharA” – They are a course or way (charA) to take one down (adha)
to “Earth” which signifies samsAra. gIta 14.14 talks about this and 14.18 uses the
term “adhaH gacchati”.

Mantra 4

nIlagrIvAH shitikaNThA diva rudrA upashritAH

Meaning: Those guNa combinations in which sattva is dominant, destroy

ignorance regarding the knowledge of the self (nIlagrIvA), associated with
acts of worship of bhagavAn (shitikaNthA), bestowers of good (RudrA),
approach or come near the perception of the self .
“nIlagrIvA” – Those guNa combinations in which sattva dominates, are conducive
for perception of the self. They cause to swallow or destroy (grIva), the
ignorance of the self (nIla). gIta 14.18 says sattva leads to direct perception of
the self – jnAnam sanjAyate.

“shitikaNthA” – Again, it means, the guNa combinations that are proximate to or

associated with (kaNtha) actions that are “white” or pure (shiti). The person with
an abundance of sattva dedicates the fruits of all actions to bhagavAn, being
disinterested in them.

divam upashRta – approach the perception of the self that is called “divam”.

Next, it is explained that all beings are entrapped by these combinations of

guNAs, indicating that all 3 must be transcended.

Mantra 5

ye vR^ikSheShu saspinjarA nIlagrIvA vilohitAH

Meaning: Those guNa combinations which are in all embodied beings

(vR^ikSheShu) – dominantly sattva causing happiness (saspinjarA), dominantly
rajas which lead to darkness of the form of sorrow of rebirths (nIlagrIvA),
dominantly tamas which are of the form of ignorance (vilohitAH)

“vR^ikSha”, as has been noted in the 8th anuvAka, denotes the bodies of all beings
according to brihadAraNyaka upanishad and hence signifies all embodied selves.

Sattva leads to jnAna that is of the form of happiness, rajas leads to lobha or
greed causing rebirths in the middle regions like svarga etc and tamas causes
ignorance which leads to very low worlds called “tamas” where there is no chance
of jnAna developing. But all 3 bind one to samsAra.

“saspinjarA” is a yellowish-red color and can be taken as those guNa combinations

that are predominantly sattva, mixed with rajas and tamas. Sattva at moderate
levels, mixed with some rajo and tamo guNAs causes attachment to happiness and
can also bind one to samsAra. The example of bharadvAja riShi seeking more and
more births to learn the Vedas until Indra advised him to desist is illustrative of
this. Thus, one must also not become attached to happiness caused by sattva guNa
illumining objects of desire. Rather, one must indeed strive for cultivating more
and more sattva guNa, without seeking the happiness that comes from it. Then
he will attain the perception of the self in a state of pure sattva unmixed with
rajas and tamas.

“nIlagrIvA” – Those guNa combinations in which rajas dominates, which causes

one to descend into “darkness” of sorrow arising from attachment for fruits of
their works.

“vilohitA” – a further intensification or darkening of red, since tamas arises from

rajas – leads to ignorance.

Alternatively, “nIlagrIva” can be taken as tamas since it causes descent into the
worlds called “tamas” (nIla) and “vilohita” can be taken as the red color of rajas.
If that is the case, then a nyAya is used to justify a reversal of order - tamas is
mentioned before rajas merely to show how there is little difference between
the 2 compared to sattva – rajas eventually does lead to tamas. In a similar
manner, matsya purANa says several yugAs of brahmA is one yugAs of Shiva,
which in turn is a blink of viShNu’s eye – though the reality is that brahmA is
superior to Shiva and so it is the reverse, but both are that insignificant
compared to bhagavAn that it does not matter how they differ amongst
themselves. Thirumangai Azhwar also reverses the positions of brahmA and indra
in this manner.

So how can one transcend these guNAs or become “guNAtIta”? By realizing that
the guNAs are the doers and not oneself, thus becoming disinterested in the
effects produced by them. To educate us on that, the guNAs are declared to be
the actual “doers” in the next mantra.

Mantra 6

ye bhUtAnAmadhipatayo vishikhAsaH kapardinaH

Meaning: These guNAs which are the leaders of the senses in promoting
attachments (bhUtAnAmadhipatayo), inciting them to actions appropriate to
the results (vishikhAsaH), in association with prakrti (which is a shell) as the
doers (kapardinaH)

So, sattva causes attachment to happiness, rajas causes attachment to fruitive

acts and tamas causes attachment to viparIta jnAnA or delusion. As attachments
are associated with the senses, these guNAs are “bhUtAnAm adhipathi” – the
Lords of the senses called “bhUtAs”.
“viShikAsaH” – “viShika” means arrows. They are arrows as they impel one to
actions that are appropriate to such attachments.

“kapardinaH” – A “kaparda” is a shell and denotes prakrti, which is the shell as it

hides the self, or as the body, provides refuge for the self. These guNAs are
those that possess association with this prakrti, hence “kapardinaH”. The idea is
that, these guNAs cause bondage only due to association of the self with prakrti
in the form of the body that contains them. The self by its’ essential nature has
no contact with them. But like iron becoming hot on contact with fire, the self
acquires association with these guNAs through the body.

It is to be understood that the self is the non-doer and the guNAs are the agent
of action, from all this. gIta 14.20 refers to this as “gunebhyaH paraM”.

In order to ensure that one can transcend the guNAs, one must understand the
type of foods to be consumed and the manner of worship to be performed, both
of which re associated with the guNAs. Hence, the next mantra indicates that
the type of food infuences which guNa is dominant, and the type of worship
performed by a person determines which guNa is dominant in him.

Mantra 7

ye anneShu vividhyanti pAtreShu pibato janAn

Meaning: These guNAs abide in the foods, and in the gods, affecting the
people who drink (ie, experience)

In gIta 17.4 and 17.7, bhagavAn confirms that the foods preferred by those with
dominance of sattva, rajas and tamas are threefold, as are the gods worshipped
by these people. One can refer this chapter of gIta for the descriptions of foods,
no need to elaborate on them here.

“patra” means a vessel. The gods are vessels as they are “full” of the desired
objects to be attained.

In the upper worlds, even the yakShAs, rAkShasAs, pretas and bhUtAs. The
sAttvikAs worship the gods considering Hari as the innerself, and attain great
happiness. The rAjasIkAs worship yakShAs and rAkShasAs for meagre benefits
that confer happiness mixed with sorrow. The tAmasIkAs worship the bhUta-
gaNAs – those who work for Rudra. All this is mentioned in chapter 17.
Note that this doesn’t mean Rudra cannot be worshipped for jnAna, but he does
have under his dominion gaNAs like nRRtti who are tAmasIka. That is why he is
the master of embodied beings, he tries to set them on the path of knowledge.

Next, the effects of the type of food consumed and the type of gods worshipped
are described in the next 2 mantras.

Mantra 8

ye pathAM pathirakShaya ailabR^idA yavyudhaH |

Meaning: Which guNAs (dominant in sattva) are the protectors of the mind
that is the means to performance of sacrifices, austerities etc (pathAM
pathirakShaya) which procure abundant food of the form of the pleasure of
bhagavAn (ailabR^idA), which are hostile to the enemies in the form of prakrti
that cause bondage (yavyudhaH)

gIta 17.17 explains that a sAttvic performer of sacrifices does not have a mind
interested in any reward other than the pleasure of bhagavAn. Thus he gains the
fruit of the happiness of bhagavAn, which is his “food”.

This should be taken as the condition of one who consumes sAttvic food and
sacrifices to the devAs as a worship of Hari. “pathi” refers to the mind that is
the way for the “pathAM” – which refer to the ways or means such as sacrifices
and austerities described in the 17th chapter of gIta for sAttvic persons.

Mantra 9

ye tIrthAni pracharanti sR^ikAvanto niSha~NgiNaH

Meaning: Which guNAs (rajas and tamas) proceed through acts like sacrifices,
austerities etc that are means to gain fruits (tIrthAni pracharanti), holding
arrows in the form of pain due to perishability of fruits and distress due to
self-mortification etc (sR^ikAvanto), possessing attachment to further births
in samsAra (niShanginaH)

As those who perform rAjasic and tAmasic austerities and sacrifices attain a bad
end, both are clubbed together here.

Acts like austerities and sacrifices are called “tIrthAni” as they are of the
nature of means – enabling one to cross over.
gIta 17.18-19 mentions that if a rAjasic austerity is undertaken, the fruits are
perishable and so fear arises on account of their impending loss (calaM). The end
result would be temporary (adhruvaM).

When a tAmasic austerity is taken, pain arises in the form of performing self-
mortification etc which are beyond one’s capacity (AtmanaH pIdaya) and being
beyond his capacity, it will either yield a result equal to or lower to one’s effort,
or no result at all if it was not completed.

All these lead to samsAra.

For further details on the divisions of sacrifices and austerities, read the 17th
chapter of gIta. This should suffice here.

Mantra 10

ya etAvantashcha bhUyAsashcha disho rudrA vitasthire teShAsahasrayojane

. avadhanvAni tanmasi

Meaning: Those guNAs which are so much and their effects like actions,
results etc which are more numerous, called “Rudras” as they cause weeping,
have become fixed in or entered the embodied self signified by “quarters”.
Their bows, ie, the senses, we cover or protect by a distance of a thousand
yojanAs (figuratively).

This is a summary of what was said – the guNAs are the doers and the self is the
non-doer. The self is signified by “quarters” as it has entered all the quarters.
The metaphor of the bows was explained in the first mantra of this anuvAka.

Thus, we understand the guNAs are the doer and renounce doership of the
actions, considering ourselves as the non-doer, which is described in the next,
rather lengthy mantra.

Mantra 11

I split this mantra up for clarity .

namo rudrebhyo ye pR^ithivyAM ye . antarikShe ye divi yeShAmannaM vAto

varShamiShava
Meaning: Not mine are those guNAs which are in the unmodified prakrti
(prithviyAM), the embodied self (antarIkShe), in knowledge of the form of
their effects as they can be known only from it (divi), whose food or
experiences like happiness, greed and ignorance (annaM), becomes movement
in samsAra in the form of births (vAta), division as likes or dislikes
(varShaM), arrows in the form of pain and pleasure (iShavaH)

gIta 14.25 identifies one who has transcended the guNAs as one who treats likes
and dislikes equally (sama-dukha-sukha)

tebhyo dasha prAchIrdasha dakShiNA dasha

pratIchIrdashodIchIrdashordhvAs

Meaning: To those guNAs, with the 10 senses going in all directions like east,
south, west, north and the 10 senses associated with the mind, which is
higher than them – To those guNAs – I say “not mine” as the non-doer.

The senses go in all directions towards sense objects, and as they are thus closely
associated with directions, they are called by those names. The rejection of
doership is intensified by the expression of senses and mind all rejecting it.

“dashordhvA” – Refers to the ten senses associated with the mind called “urdhva”
as it is superior to them.

namaste no mR^iDayantu te yaM dviShmo yashcha no dveShTi taM vo jambhe

dadhAmi

Meaning: May they make us happy (by a preponderance of sattva). That which
hate, ie, effects of illumination, action and contrary knowledge – and that
which hates us – ie, pain due to non-attainment of desires and attainment of
disliked objects – that we place in their mouths, ie, I reflect on the guNAs
being the doer.

gIta 14.22 explains the haters. “That which we hate” are the effects of guNAs
like happiness, action and contrary knolwedge from sattva, rajas and tamas. Fo all
these, if they are something we dislike, we hate looking at them. If we like them,
we hate the idea of them not being in our sight aways. Even in the case of
ignorance caused by tamas, sometimes we dislike that ignorance, sometimes we
think such ignorance is bliss. This is not proper conduct and we must be
disinterested in such effects.
“That which hates us” is the pain arising from non-attainment of the desired
objects. It is hostile to us obviously. Note that this is different from saying, “we
hate the idea of those objects being away from us” – this statement is a thought,
while the pain is the actual realization of the thought. It avoids redundancy.

gIta 14.23 explains “jambhe dadAmi” as “guNa vartante” – By thinking that the
guNAs which generate such likes and dislikes are doing their work which have no
relevance to oneself, he does not act under their influence and is steadfast in the
self. He understands the guNAs are the doer.

“Mouth” also signifies any opening or “means” or a way of acting. So by saying, “I

place them in your mouths”, it means, “I place the locus of doership of those
experiences of pain and pleasure in the actions (mouths) of the guNAs. Hence, I
am the non-doer”.

This concludes the shatarudrIyaM. Nonetheless, some relevant mantras are

chanted along with it, so I will interpret them below.

Mantra 12

tryaMbakaM yajAmahe sugandhiM puShTivardhanam

Meaning: Mind which is the perceiver of bhogya sthAna, bhoga sthAna and
bhogopakaraNa sthAna (tryaMbakaM)! We worship (meditate on; yajAmahe)
you, as that which is full of fragrances, ie, associated with all auspicious
things (sugandhiM), who augments nourishment, ie, jnAna-vairAgya
(puShTivardhanam)̣.

“Tryambaka” does not refer to any devata here. It refers to the mind, which is
meditated upon as a symbol of Brahman on account of its’ purity. The term
“Tryambaka” is used to denote generic objects and here it refers to the mind
which perceives the triad of the place of experience, object of experience and
the instruments of experience.

urvArukamiva bandhanAnmR^ityormukShIya mA.amR^itAt

Meaning: As a gourd (severed) from its’ stem (urvArukamiva bandhanAn), may

we be freed (mukShIya), from attachment to sense objects that cause death,
ie, rebirths (mR^ityor). But not from meditation on Brahman, ie, lead us not
astray from upAsana by indulging in sense objects (mA.amR^itAt)
How do we know this mantra denotes the mind? Because the same mantra occurs
in a modified form in the Atharva Veda as below:

aryaman yajAmahe sugandhim pativedanam urvArurkamiva bandhanAd pra tvA

munchAmi nAmutah

"Tryambaka”̣, a key word apparently identifying a deity for some, is replaced by

“Aryaman”. If one saw the Atharva Veda mantra only, one might similarly conclude
it refers to Aryaman (sUrya) devata!

Even there, it denotes only mind in the context - “aryaman” denotes the mind that
restrains darkness of ignorance by (contemplation of) auspicious attributes which
are full of bliss (arInAM tamasAM niyanta – Nirukta 11.23). “pra tvA munchAmi
nAmutah” means, “I relinquish you here, ie, when you are associated with the
attachments here, but not there, ie, when you are contemplating on that
Brahman.” Mind is an enemy when fixed in sense objects, friend when fixed in
Brahman.

The mantra also occurs in a Rg Veda sUkta where context clearly establishes it
refers to the mind. Not to mention Vishnụ Purānạ also confirms this by using the
phrase “yathA samnidhimAtrena gandhah ksobhAya jAyate manaso
nopakartrtvAt” -- talking about mind being associated with "fragrances" in
another context – clear proof that “sugandhim” is applied to the mind.

Note that it makes no sense to say “I relinquish you” with reference to a devata.
The very fact that “Tryambaka” is interchangeable with “Aryaman” shows that it
is not speaking of any devata.

For a detailed study of this mantra in its’ proper context (as it is merely added
to Rudram), please read parts 1,2 and 3 of this older thread of mine on twitter
here –

https://threadreaderapp.com/thread/1288228754242670592.html

https://threadreaderapp.com/thread/1288574776701722624.html

https://twitter.com/DefiledGod/status/1288928800684695553?s=19

Such meditation on the mind falls in the realm of pratIkopAsaNa as per the
brahma sUtra “brahmadR^iShTirutkarShAt.h”
“amR^ita” can mean Brahman as the self. Makes little difference, as even the self
is contemplated as subservient to Brahman.

Praising the mind that is filled with experience of Brahman and contemplation of
oneself as subservient to Brahman, next that meditation is described more
vividly, in the form of understanding that Brahman is the owner of all things in
the Universe.

Mantra 13

yo rudro agnau yo apsu ya oShadhIShu . yo rudro vishvA bhuvanA.a.avivesha

tasmai rudrAya namo astu

Meaning: To that Lord who bestows good in the form of existence (Rudra),
who is in Agni, who is in water, who is in trees and plants, who has entered
into all these worlds, to that Lord Rudra, our obeisances.

“Rudra” means one who bestows good in the form of existence. It is by his
pervasion in all beings that he makes them exist, imparts them their essential
nature and sustains them in a manner that they solely exist for his purpose. By
this, his ownership of all objects is clearly brought out.

Because the etymology of “Rudra” perfectly fits the context of pervasion, it is

also clear that the term does not denote the name of a specific deity, but
indicates nArAyaNa only.

This same mantra occurs in ShvetAsvatAra upanishad where “rudra” is replaced

by “deva”, thus showing that the mere occurrence of “rudra” does not imply
identity of a deity. Shri Ranga Ramanuja Muni has commented on this mantra.

The nAma “tattvaM” in the sahasranAma is interpreted by Bhattar as saying he

remains as the essence of all as the antaryAmin, thus imparting their usefulness
to them – he sustains their nature of existing for his sake by virtue of that. The
same sentiment is conveyed here in this mantra.

“vishvA bhuvanA.a.avivesha” – When he is ever existing as the innerself, how

can he be said to be “entering” the worlds as if he wasn’t there before? In reality,
it is the jIva which was existing in subtle form and then upon evolution of gross
forms of prakrti, “enters” the gross universe in the form of devas, men etc. As
bhagavAn is the innerself of this “entering” jIva which is his body, he is said to
“enter” by virtue of sAmAnAdhikaraNyam.

Next, the manner of worshipping this Lord is detailed.

Mantra 14

Let us again break this mantra up for clarity.

tamuShTuhi yaH sviShuH sudhanvA yo vishvasya kShayati bheShajasya .

Meaning: Praise him (for attaining the self) who has an auspicious arrow or
weapons worthy of meditation and auspicious bow capable of resolving all
conflict, who is the abode of all auspicious attributes which are medicine.

Arrows indicate all weapons that are subhAShraya as was previously seen in 7th
anuvAka. His bow refers to his will, again seen in the 7th anuvAka.

Having attained the self, the meditation should assume the form of the
contemplation of subservience, as below.

yakShvAmahe saumanasAya

Meaning: Worship (contemplate on the subservience of the self to paramAtma)

for becoming associated with a favorable mind averse to ego in the form of
ownership.

Having understood the self as subservient, it should be offered to paramAtma in

self-surrender, as below.

rudraM namobhirdevamasuraM duvasya

Meaning: By actions of karma yoga indicating “not mine”, we oblate the self
which bestows good (rudraM), which is the self-luminous (devaM), which is
not supported by the body or which is other than the body that shines out
to the senses (asuraM/adharaM)

“Rudra” here refers to the self which bestows good in the form of knowledge of
its’ nature as a SeSha. It is surrendered as oblation to bhagavAn who is the
SeShin, understanding it as self-luminous and distinct from the body.
There are 2 readings – some have “adharaM”, some have “asuraM”, but both mean
the same. “adharaM” means not supported by the body as it exists independent
of it. “asuraM” means other than the body which is called “sura” as it shines out
or is manifest to the senses.

When the Veda mantra talks about “worship” 3 times, it should be interpreted
differently, rather than taking it the same way all the time and addressed to the
same object. Such subtleties have been missed by the commentators

The mind, which has surrendered the self to bhagavAn, is now praised in the next
mantra.

Mantra 15

ayaM me hasto bhagavAnayaM me bhagavattaraH . ayaM me vishva\-

bheShajo.aya shivAbhimarshanaH

Meaning: This mind of mine which is the support has become fit for worship,
this mind of mine is the highest abode of wealth in the form of experience
of the self. This mind of mine filled with experience of the self is the
medicine for all the senses, by virtue of agreeable contact with sense objects
(via performance of karma yoga).

“hasta” – This does not mean “hand”. It refers to the mind. A hand is anything
that supports, or holds, or carries, or performs an action. Thus it is a metaphor
for the mind that does all these functions.

“bhagavAn” means the mind has become worthy of worship indicating purity. The
brahma sUtrAs state that any pure object can be meditated on as Brahman by
superimposing the latter’s attributes on it. Thus, a pure mind is meditated as
Brahman and such injunctions exist in shAstra.

“bhagavattara” – The mind is the highest of those filled with wealth (bhaga) in
the form of experience of the self. The others who also have this wealth are the
senses, as all senses and mind are engaged in the self. But mind is the leader, so
it is the highest.

“shivAbhimarshanaH” – The term “abhimarShana” usually has a negative

connotation, like an improper touch or contact. Thus, when sense objects are
indulging in fruitive activities, there is improper contact. A jnAni does carry out
these activities in what appears like normal sense gratification to the world, but
in reality, his “abhimarShana” is “shivaM” or devoid of interest in the fruits; he
is not attached to it.

The best example of “shivAbhimarshanaH” is Rudradeva himself – he who gave

umA half his body, wanders in graveyards may be regarded as sensous or unclean
by ajnAnIs. However, he is a jnAni who is executing these duties with no
attachment to their fruits; umA is the experience of the self and personified
brahma vidyA that he is ever associated with; he considers the graveyard as a
quiet place for upAsana and also because he wants to redeem the bhUtAs who
reside there; he stays in their company to instruct them on the knowledge of
Brahman and is not polluted by any impurities. This is explained by mahAdeva
himself in the anuShasana parva and is a perfect example of karma yoga.

Next, the fruit of such self-surrender to bhagavAn, as was carried out by the
pure mind, is mentioned in the next mantra.

Mantra 16

ye te sahasramayutaM pAshA mR^ityo martyAya hantave . tAn yaj~nasya

mAyayA sarvAnava yajAmahe

Meaning: Hey bhagavAn who are called as “Death”! Your prakrti which is of
the form of innumerable fetters that are the combinations of the triguNAs,
myriad as they are the cause of innumerable actions, is for the sake of
causing injury to the transmigrating self. By this worship of ours of the form
of self-surrender, we remove (this veil of mAyA).

This is nothing but “mama mAyA duratyaya..” (gIta 7.15) of course. Self-
explanatory.

Brahman is worshipped here as the innerself of Mrtyu. Alternatively, “Mrtyu” can

be directly applied to bhagavAn, as he who is “Death” or causer of samsAra for
the ignorant and the One who is “Death” to the samsAra itself of his devotees.

Mantra 17

mR^ityave svAhA mR^ityave svAhA

Meaning: I offer this food (myself) in sacrifice (self-surrender) to Mrtyu. I

offer this food (myself) in sacrifice (self-surrender) to Mrtyu.
Repeated for emphasis. This means, “I exist as bhogyaM/food for that
paramAtma, as I belong to him as his property and can be used by him as he
desires”.

This is the ripened state of contemplation on the true nature of the self, called
“atyanta pAratantryaM”. You do not care about what you want, but exist like an
insentient being to be used as he pleases. Bharata wanted to go with rAma to the
forest with all his heart, but obeyed rAma’s command and stayed in Ayodhya. That
separation caused him sorrow, but he did not heed his own sorrow in favor of
rAma’s desire as he felt he could be used by rAma in whatever way the latter
wished.

The section ends with a prayer addresssed to the sin destroying form of the Lord
in the heart.

Mantra 18

OM namo bhagavate rudrAya viShNave mR^ityurme pAhi .

Meaning: Salutation to bhagavAn in the form of the gastric fire (rudra), who
is viShNu (in the heart). Protect me from death (samsAra) by meditation on
that form of yours.

Unlike the term “rudra” which is a generic term used for many objects, the name
“viShNu”, due to its’ intimate connection with nArAyaNa nAma in the viShNu
gAyatri, is never used to denote any object other than paramAtma, who is also
the devata connected to the nAma – Lord viShNu. Hence, it is most apt to take
viShNu as signifying pervasion associated with the Lord of Sri only.

Even though “viShNu” denoting mere entry or pervasion could have been used for
the individual self in the previous anuvAkAs, note how Rudram has avoided doing
so. Entirety of shruti and smriti uses viShNu, vAsudeva and nArAyaNa to denote
one entity only. These nAmAs are not used to denote other objects like mind,
self, other gods as terms like “rudra” do. This uniqueness of the viShNu and
vAsudeva nAmAs in turn depend on nArAyaNa nAma, which is the supreme name
of Brahman and does not denote anything else. By virtue of this, the devata
connected to the nAmAs and denoted by the viShNu gAyatri is Brahman.

Here, “rudra” refers to the gastric fire and Brahman (viShNu) as the indweller
of the heart. The nArAyaNa sUkta says, “tasya madhye mahAnagnir…” – the Lord
has an auspicious form in the heart, through which the gastric fire passes
through. Owing to such proximity to gastric fire, Brahman is verily called that
gastric fire (rudra).

That form proximate to the gastric fire in the heart, is

“nIlatoyadamadhyasthAd” as per nArAyaNa sUkta, and that is referred to as
“bhagavate” here as it is replete with the auspicious qualities.

The following mantra which occurs in mahAnArAyaNa upaniShad is also sometimes

added to the above, which obviously points to this interpretation.

prANAnAM granthirasi rudro mA vishAntakaH tenAnnenApyAyasva.

Meaning: You are the knot in which the vital airs are bound. You make one
cry (rudra). You are the destroyer of food which is being eaten. Enter into
me. Cause satisfaction to the prANAs through that food.

This mantra occurs in the mahAnArAyaNa upanishad and again Shri Ranga
Ramanuja Muni has commented on it. The prANAs are dependent on the gastric
fire which is the knot (granthi) that binds them. The fire is called the destroyer
as it destroys the food that is eaten. “mA viShan” – pervade with your flames for
digesting the food.

Om shAnti: shAnti: shAnti:

May there be threefold peace.

This concludes my write-ups on Shri Rudram.

I submit this to the lotus feet of shrI rAmAnuja muni.