DHYANA SLOKAS OF SRI RUDRAM

Commentary by Swami Paramarthananda

Transcribed by Sri VLN Prasad

NOTE: Swami Paramarthananda has not verified the transcription of talks.

The transcriptions have been done with Swamiji’s blessings by his disciple.

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General Talks Dhyāna Slōkās of Sri Rudram

Dhyāna Slōkas of Sri Rudram

sadāsiva samārambhām sankarāchārya madhyamām
asmad āchārya paryantām vande guru paramparām

Sivarātri is considered to be a very auspicious day. The word Shiva

itself means the auspicious one. So, Shivarātri means an auspicious
night because we are worshiping Lord Shiva who is an embodiment of
auspiciousness, who is an embodiment of Mangalam and who is an
embodiment of Ānanda.
By worshiping Lord Shiva today we can attain all the Purushārthās -
Dharma, Artha, Kāma and Mōksha. On this day, generally Shiva Pūja is
done in the form of Rudrābhishēkam because Sri Rudram is supposed to
be a very sacred Mantra occurring in the Veda. As the very word
indicates, Sri Rudram is the glorification of Lord Shiva who is none
other than Rudra.
The very word Rudra means the one removes all sorrow, all the pains
from one’s mind. Ruth means Dukham and Dra means Remover. So -
ruth dukham drāvayati nivārayati iti rudraha. Thus the very definition
of Rudra indicates the remover of sorrow. Therefore, we chant Sri
Rudram and do Abhishēkam today.
The glory of Rudram is mentioned in the Veda itself. In one of the
Upanishads known as Kaivalya Upanishad it is said - yahā shata
rudriyam adhīyate sahā agni pūtōbhavati, surāpānāt pūtōbhavati
bhrūnahatyāt pūtōbhavati suvarna steyāt pūtōbhavati.
A person becomes free from all Pāpams, all the sins that he has
committed. Therefore, Rudram not only purifies us but it also blesses us
with all the Purushārthās. Before Sri Rudra is chanted, some Dhyāna

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General Talks Dhyāna Slōkās of Sri Rudram
Slōkās are chanted. These Dhyāna Slōkās are verses which are used for
the meditation of Lord Shiva.
These prayer verses are beautiful verses with wonderful meaning.
Therefore, I thought today I will briefly give you the meaning of the
Dhyāna Slōkās of Sri Rudram. These Dhyāna Slōkās are beautiful
because here, Lord Shiva is described in three different ways.
Depending upon the state of the seeker, depending upon the maturity of
the devotee, the Lord himself is seen in three different perspectives. All
these three angles are given in these Dhyāna Slōkās. Therefore, we will
discuss that.
The first perceptive or the first way of looking upon the Lord is as a
human being, as a person. A beginner has to look upon the Lord as a
person. It is a personal God. Therefore, the initial description of the
Lord is as a person with hands, legs, ornaments and āsanams etc. This is
the beginning perception.
Once a seeker, a devotee is evolved enough, then he has to change his
perceptive. He should not be seen as one particular person but the Lord
should be seen as the total creation endowed with all the forms of
creation which is called Vishwarūpa Ēshwaraha.
Once we have evolved sufficiently, then we have to go beyond the
Vishwarūpa aspect also and we have to appreciate the same Lord as the
formless, attribute-less, the absolute Nirgunam Brahma. If you put in
Sanskrit, the first stage is Ēka Rūpa Bhakti - Lord in one particular
form.
The second stage is Anēka Rūpa Bhakti - Lord in manifold forms and
ultimately, Arūpa Bhakti - where the Lord is formless. In-fact every
devotee has to start with Ēka Rūpa Bhakti alone. In Ēka Rūpa Bhakti,
we have got lot of options.

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General Talks Dhyāna Slōkās of Sri Rudram
You can choose personal God because personal gods are many with
many different names and forms. You can choose Shiva as your Ishta
Devata, you can choose Vishnu as your Ishta Devata and you can
choose Devi as your Ishta Devata. You see all of them as a person in the
beginning.
But once I have done the Pūja sufficiently, then the very same Shiva I
learn to look upon as the very creation - vishwam prapanchaha ēva
rūpaha sharīram yasya vishwa rūpaha. Thus, for a Shiva Bhakta, Shiva
becomes the whole creation or the whole creation is Shiva.
Similarly, a Vishnu Bhakta starts with Vishnu Rūpa initially with
Shankha, Chakra Gada etc. But later, he also should evolve to see the
Vishnu as the very creation. He will use the word Vishnu but for him
the whole creation is Vishnu.
There afterwards, all the Bhaktas, whether it is Vishnu Bhakta or Shiva
Bhakta, has to go to the final stage wherein he sees the Vishnu or Shiva
or Devi as the Sacchidānanda Nirgunam Brahma which is the ultimate
devotion.
The beauty is when we are in the initial stage, they will be differences
between Vishnu and Shiva, Shiva and Devi because forms are different,
weapons are different, and Vāhanams are different. Therefore, the first
stage, Vishnu, Shiva, Devi etc are different.
But once you go to the second stage, once you see the Lord as the very
creation, then there cannot be any different between Vishnu and Shiva
because Vishnu is also the whole creation, Shiva also represents the
whole creation. How many Vishwa Rūpams are possible? Vishwa Rūpa
can be only one.
Therefore, in this stage there is no difference between Shiva and
Vishnu. Similarly, when you go to Nirgunam Brahma stage, there also

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General Talks Dhyāna Slōkās of Sri Rudram
there cannot be any difference between Vishnu or Shiva or Devi. Thus,
we start with differences but ultimately, we end up in non difference.
So, initially alone we have got quarrels whether Vishnu is great or Shiva
is great or Devi is great. All Vaishanava Shaivādi Kalaham (quarrels)
are only when the devotion is at personal level. But the Shāstrams warn
that you should not see any difference. Ultimately, you should learn to
seed that all the Gods are only one. We are not supposed to grade these
Brahma, Vishnu, and Shiva etc.
The Shāstra says that if a person grades Brahma, Vishnu or Shiva as
superior inferior etc, it is a Pāpam and that Pāpam will give the
punishment. Lord will give the punishment if you compare these three
Gods and fight. The punishment for that Pāpam is Stomach Pain
according to Shāstram. I am not saying Shāstra says –
yō brahma vishnu rudrānām uttamādhama bhāvataha
sādhayēd udara vyādhi yuktō bhavathi mānavaha

Stomach pain is the punishment. Better remember that all the three are
one and the same. One God is seen with three different forms.
ēkaha ēshwaraha ēva sristhi drushtyā brahmā iti, sthiti drushtyā
vishnuhu iti, laya dhrushtyā sivaha iti uchyate.
You find all these three levels are there in the Dhyāna Slōka. Therefore,
we will briefly see the meaning of the Slōka –
shuddha spatika sankāsham trinētram pancha vaktrakam
gangā dharam dasha bhujam sarvābahrana bhushitam
shuddha spatika sankāsham - This is the first stage where we look upon
Lord Shiva as a person. What is his complexion? shuddha spatika
sankāsham - Lord Shiva is very fair. Pārvati (Mrs. Shiva) is dark but
Lord Shiva is very fair.

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General Talks Dhyāna Slōkās of Sri Rudram
There should not be quarrels between whites and blacks. Lord is fair and
Pārvati is dark. shuddha spatika sankāsham - Lord is similar to the fair
crystal. Trinētram - the Lord has got three eyes represented by the sun,
the moon and the fire - sōma sūrya agni lōchanāya namaha.
The sun and moon represent the ordinary eyes and the third one is Agni.
In the mythologies we can find that with the fire of the third eye, Lord
Shiva destroys everything. Lord Shiva destroys Manmadha, the Lord of
Kāma. Lord Shiva destroys the Tripurāsuras etc. If you look
philosophically, the third represents Gnyānāgnihi.
That is why when you say Lord destroys the Kāma Dēvaha, it means
Lord destroys all our petty desires. prajahāti yadā kāmān sarvān pārtha
manōgatān - if we have got the third eye of wisdom like Lord Shiva, we
can also burn Kāma, Krōdha, Lōbha etc.
The Tripura Rākshasās represent the three Sharīrams, three Gunams or
the three Avasthās. With the help of third eye, a person destroys all the
three Sharīrams. He falsifies Sthūla Sūkshma Kārana Sharīrāni. Those
people who know Vedanta, will know the meaning of three Sharīram.
If you don’t know about the Sharīram don’t bother about that. He
destroys Samsāraha. He destroys all our problems. Therefore,
Trinētram, three eyed Lord; Pancha Vaktrakam - means the Lord who
has got five faces or five heads. Four heads on four sides and one is
looking up.
The fived heads are enumerated in the Veda itself in the well known
mantra – sadyōjātam prapadyāmi sadyōjātāya vai namō namaha.
Sadyōjāta is the first one. vāma dēvāya namō jyēshtāya namaha – Vāma
Dēva is the second one. aghōrēbhyō taghōrēbhyō ghōra ghōra
tarēbhyaha. Aghōra is the third one.
tat purushāya vidmahē mahā dēvāya dhimahi. tat purusha is the fourth
one. ēshāna sarva vidyānām ēshwarah sarwa bhūtānām - ēshānaha is
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General Talks Dhyāna Slōkās of Sri Rudram
the fifth one. Of these five heads, the fifth head is very important for
those people who seek self knowledge because the fifth head stands for
all the knowledge - ēshānaha sarva vidyānām.
Sarva Vidya means all the Aparā Vidya, all the Parā Vidya, material
knowledge, and for spiritual knowledge Ēshānaha the fifth head of Lord
Shiva is presiding deity. It is from the stand point of fifth head that is,
Ēshānaha we look upon Lord Shiva as Dakshināmūrty.
ēshāna sarva vidyānām ēshwarah sarva bhūtānām bramhādhipatir
bramhanōdhipatihi brahma shivōme astu sadāshivōm
sadāsiva samārambhām sankarāchārya madhyamām - that Sadāsiva is
the Dakshnināmūrty which is one of the aspects of Lord Shiva. And he
is therefore called Pancha Vaktrakam. Then Gangādharam,
Gangādharaha means that one who has got Ganga Devi or the river
Ganga on his Jata.
From the Lord’s Jata alone Ganga Devi is flowing, blessing all the
people. Philosophically looking, Ganga represents Brahma Vidya or self
knowledge. There are lot of similarities between self knowledge and
river Ganga. Ganga also originates from the Lord‘s head, Brahma
Vidya, self knowledge tradition also originates from the Lord’s head
alone.
Ganga is a perennial river, not like our Tamilnadu local rivers which dry
up. Ganga is a perennial river. Similarly, the tradition of Self
Knowledge is also perennial. It is always there. sadāsiva samārambhām
… asmadāchārya paryantām. The river Ganga flows from higher plains
to lower plains.
Similarly, Brahma Vidya also flows from Guru who is in a higher plain
to Sishya who is in a lower plain. If you dip in Ganga River, it refreshes
your body and your mind. In the same way, if you dip in Brahma Vidya

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General Talks Dhyāna Slōkās of Sri Rudram
(Self Knowledge) it refreshes your body and your mind. Both are
purifiers.
Ganga River has got various Ghats. You should approach the river
Ganga only through that Ghat. If you just go anywhere we will
disappear. It is a very powerful river. It will just suck and absorb. There
will be lot of rocks in the river and it will be ice cold. Nobody can
swim. Even a powerful swimmer cannot save himself in river Ganga.
In the same way, the tradition of Brahma Vidya is also flowing but you
cannot approach it in any way you like. There also you require a special
Ghat and that Ghat is called Guru Ghat. Thus, there are so many
common features and therefore Lord is called Gangādharaha,
Brahmavidyādhāri.
Then, Dashabhujam - Dashabhujaha means the one who has got ten
hands stretched in all the ten directions - four main quarters, four
secondary quarters then, up and down. Sarvābharana Bhūshitam – the
one who has got many ornaments on his body. But the only the
difference is all the ornaments are made up of snakes.
Nagābharanaha is Shiva. Then - nīlagrīvam sashānkānkam nāga
yagnyōpavītinam vyāghra charmōttarīyam cha varēnyam abhaya
pradam. Nīlagrīvam one who is blue-necked Lord because he
swallowed the poison to save the whole universe. This name is given
based on the Purānā.
sashānkānkam - Shashānkaha means the moon - The one who has got
moon on his head. The moon philosophically represents the time
principle. Because based on moon alone we determine Tithi and Tithi
represents Kāla. The one who keeps moon on his head means the one
who has got Kāla under his control. He is not under the control of Kāla
but Kāla is under his control.

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General Talks Dhyāna Slōkās of Sri Rudram
Nāga yagnyōpavītinam - he has got the sacred thread. What is that
sacred thread? - Another snake. Then, vyāghra charmōttarīyam cha,
Vyāghra Charmaha, the tiger skin is the dress that he is wearing. These
are all based on Purānic stories. I don’t want to get into Purānās now.
Uttarīyam means Vastram.
varēnyam means the one who is the goal of all the people. Being of the
nature of Ānanda, Lord Shiva is the goal of all the people. abhaya
pradam means the one who gives protection, refuge to all the devotees.
Then, kamandal vaksha sutrābhyām anvitham shūlapāninam jwalantam
pingala jatā sikhā madhyōda dhārinam.
He has got a Kamandalu and he has got the Aksha Māla (Japa Māla).
That is how Lord Shiva is a representative of all the Sanyāsis. That is
why Sivarātri is considered to be very sacred especially, by Sanyāsis.
Many people take Sanyāsa Dīksha also on Shivarātri day because Shiva
represents Tyāga, Vishnu represents Bhōga.
One is Bhōga Swamy and other is Tyāga Swamy. Lord Shiva has got
Jata etc. and he does not even have a proper dress. Therefore, Shiva
represents the Sanyāsi Parampara. Therefore, he has got a Kamandalu,
Aksha Sutra etc.
Shūlapāninam - he has got Shūlam to destroy all the Asurās. Then,
jwalantam - the one who is shining, one who is brilliant and one who is
bright; pingala jatā sikhā madhyōda dhārinam - Jatā means matted hair
which also represents Sanyāsa. pingala jatā means that which is golden
yellow in color because it has not been cared.
That Sikhā that is standing upward like a flame and emits that matted
lock (madhye uda dhārinam); He has got Udakam. Udakam means
Ganga Jalam. The one who is keeping Ganga Jalam in his matted lock is
called pingala jatā sikhā madhyōda dhārinam.

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General Talks Dhyāna Slōkās of Sri Rudram
Then, amrutēnāplutam hrushtam umā dēhārdha dhārinam. amrutēna
āplutam - the one who is bathed by Amruta Jalam. Amrutam can stand
for Jalam or Amrutam can stand for milk. He is the bathed in Amruta.
Abhishēka is indicated here.
hrushtam - the one who is ever enjoying, the one who is ever
embodiment of ānanda. umā dēhārdha dhārinam - the one who has got
Uma Devi as the second half of his body. divya simhāsanāsīnam - the
one who is seated upon a divine Simhāsana that is, Himalayas.
divya bhōga samanvitam - the one who has got all the Bhōgas because
Himalaya is supposed to be the place of all the gold, all the gems etc.
Therefore, he has all the Bhōga. digdēvatā samāyuktam surāsura
namaskrutam – the one who is surrounded by the Ashta Digdevatas.
The one who is worshipped by all the Devas and Asuras (sura asura
namaskrutam); until now you got the Lord as personal god, just a man.
That picture was given. Now the Slōka gives a higher angle. That is, the
highest angle of Nirguna Bramha Swarūpam is described here.
nityam cha shāswatam shuddham dhruvam aksharam avyayam. These
are all the definitions of the formless nirgunam bramha which is nityam
– eternal, shāswatam – changeless, shuddham - ever pure, dhruvam -
without any motion, aksharam - without any destruction and avyayam -
without any change.
That means according to the level of seeker, we can see the Lord as
Shiva also or we can see the Lord as nirgunam bramha also. Then,
having given these two aspects, then he goes to the third aspect that is,
Anēka Rūpam or Vishwa Rūpam. sarva vyāpinam ēshānam rudram vai
vishwa rūpinam.
The very same Lord is not seated in Kailasa but he is in the form of the
whole Vishwa or cosmos who is all pervading and who is the ultimate
Lord ēshanaha. Only thing is that we have to reverse the order. First we
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General Talks Dhyāna Slōkās of Sri Rudram
have to take ēka rūpa, then we have to take anēka rūpa and finally we
have to go to arūpa.
Having meditated upon Lord Shiva in one form or the other, according
to the level of student there afterwards, Rudrābhishēkam should be
done. First we have to meditate ēvam dhyātva dvija samyak tatōyajana
mārabhe. Then there are two more Dhyāna Slōkās which also I will
briefly discuss.
āpātāḷa-nabhaḥsthalānta-bhuvana-brahmāṇḍa-māvisphurat
jyotiḥ sphāṭika-liṅga-mauḷi-vilasat-pūrṇendu-vāntāmṛtaiḥ
astokāpluta-meka-mīśa-maniśaṃ rudrānu-vākāñjapan
dhyāye-dīpsita-siddhaye dhruvapadaṃ viprobhiṣiñce-ccivam
Here is a beautiful Slōka. Here Lord Shiva is seen as a Shiva Linga.
jyotiḥ sphāṭika-liṅga – it is a shining Jyotir Linga, very pure like
Sphatikam. What type of Linga is it? We have got different types of
Lingas.
In-fact, the Pancha Bhūtās themselves are seen as five Lingas – Pruthvi
Lingam, Jala Lingam, Agni Lingam, Vāyu Lingam, Ākāsha Lingam to
show that everything is Lord. In this Slōkam, Lord Shiva is seen as
Ākāsha Linga. If you look at the sky outside, you will find that the sky
also is like a Linga bent, curved in this manner.
What type of Ākāsha is it? The Ākāsha in which all the Lōkās, the entire
Brahmāndam is there consisting of all the fourteen Lōkās. āpātāḷa
nabhaḥsthalānta - from Pātāla upto Bramha Lōka the upper sky, there is
the Bramhānda, the total cosmos. The total cosmos is accommodated in
the Ākāsha and that Ākāsha is the Linga.
If Ākāsha is the Linga, Abhishēkam will be done by whom? Therefore,
the Slōka says the Abhishēkam is done by somebody else here. Who is
doing the Abhishēka? pūrṇendu vāntāmṛtaiḥ – the Purna Chandraha is

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General Talks Dhyāna Slōkās of Sri Rudram
doing the Abhishēka. Because according to mythology, when the moon
emits the rays, along with the rays moon is emitting some waters also.
The moon rays are supposed to be cool because of the water content
only. That moon emitted (pūrna indu vānta), amrutam means the
Amruta Jalam, the cool rays which are spreading on a full moon day
and which pervade the whole space. That is the Abhishēkam coming
from the moon Pātram to the Ākāsha Lingam, the cosmic Lingam.
Therefore, pūrṇendu vāntāmṛtaiḥ jyotiḥ sphāṭika liṅga mauḷi vilasat –
mauli means on the top, vilasat means shining, pūrna indu means full
moon, vānta means emitted, amrutaihi - amruta jalaihi, astōka aplutam
means completely bathed, completely Abhishiktam.
Therefore, every full moon day Rudrābhishēka is taking place. What
type of Lord is he? ēkam īsham anisham – who is ēka īsha, the ultimate
absolute God. That God, one should worship constantly chanting the Sri
Rudra Mantra (rudrānuvākāñ japan).
One should worship such a Lord Shiva for what purpose?dhyāye-
dīpsita-siddhaye dhruvapadaṃ for attaining all the four Purushārthās.
People are many and their desires are not one. Their desires are also
many. Suppose I say, please choose one boon from the Lord.
Just imagine that Lord gives only one boon today and asks what you
want. How many people will say Mōksha? You will find everybody asks
for different things. Since there are four types of Purushārthās, one can
ask for any type of Purushārthā by chanting Rudra and then worship
Lord Shiva.
Who is that? dhruvapadaṃ shivam abhiṣiñce - worship that Lord Shiva
who is ever changeless. Dhruva padam means Nirvikāra Swarūpam.
Then, brahmāṇḍa vyāptadēhā bhasita himaruchā bhāsamānā
bhujaṅgaiḥ kanthē kālāha etc. That also I will briefly tell.

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General Talks Dhyāna Slōkās of Sri Rudram
brahmāṇḍa vyāptadēhā – Here one Lord Shiva is worshipped in eleven
forms, ēkādasha rudra rūpēna. Therefore, all the words are in plural
number because it talks about eleven Rudras. Who are they? brahmāṇḍa
vyāpta dēhāh – they are all pervading in nature.
bhasita himaruchā – all of them are fair like bhasitam (vibhūti). Hima
means snow. They are snow white, they are fair in complexion.
bhāsamānā bhujaṅgaiḥ - they all have got sarpa ābharanams – snakes
as their ornaments.
kanthē kālāh – all have got necks which are dark in color because of
poison. kapardā kalita shashi kalāh – all of them have got eleven
moons in their eleven heads. chanda kōdanda hastāh – all of them have
got bows and arrows as their weapons to destroy the Asurās.
trekshāh – trekshāh means all of them are three eyed. rudrāksha mālāh
– all of them have got rudrāksha māla. prakatita vibhavāh. There is a
better reading, pranata bhaya harāh – they all remove the fear from the
devotees.
shāmbhavā mūrti bhēdāh – all these eleven are different aspects of one
and the same Shambhu. Therefore, shāmbhava bhēdāh. rudrāh, sri
rudra sūkta prakatita vibhavāh – if you want to know the glory of this
Lord Shiva, the best source of knowledge is Sri Rudram itself.
Those whose glories are explained in the Sri Rudra Mantra, such eleven
Rudras, saukhyam naha prayacchantu – may all these Rudras bless us
with happiness with all the four Purushārthās. That is why immediately
after Rudram chanting, we have got Chamakam indicating all our
desires.
Remember that Chamakam does not stand for material desires only.
Chamakam includes spiritual desires also. We are asking for Vivēka,
Vairāgyam, Shatka Sampatti, Mumukshutvam. We are asking for self

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General Talks Dhyāna Slōkās of Sri Rudram
knowledge. We are asking for Mōksha. That is why Chamakam is
relevant for all of us.
It is relevant for us also because we are interested in amānitvam,
adambhitvam - all the virtues. We are interested in Vairāgyam. We are
interested in self knowledge. That is also asked for in Chamakam.
samvit cha me – samvit stands for self knowledge.
matis cha me, sumatis cha me – sumatihi stands for sādhana
chatushtaya sampatti. Therefore, Chamaka is relevant for all people and
chanting that we can ask for any Purushārtha. On this auspicious day,
when we chant, we will be blessed and we will be able to go in the path
of Mōksha ultimately. With these words I conclude.
Poornamadah Poornamidam Poornaath Poornam Udachyathe
Poornasya Poornamaadaaya Poornameva Vasishyathe

Om shanti shanti shantihi

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