Maha Shiva Ratri Manual

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Maha Shiva Ratri Manual

Contents
Introduction ................................................................................................................................................... 4
The Krishna Yajur Veda ............................................................................................................................... 5
The Structure................................................................................................................................................. 8
Srirudram .................................................................................................................................................. 8
Vandana ........................................................................................................................................................ 9
Rudra Nyasa ................................................................................................................................................ 10
Rudra Dhyanam .......................................................................................................................................... 13
Rudra Chamakam Verse 3 .......................................................................................................................... 15
Namakam .................................................................................................................................................... 17
Anuvaka 1 ............................................................................................................................................... 18
Anuvaka 2 ............................................................................................................................................... 22
Anuvaka 3 ............................................................................................................................................... 25
Anuvaka 4 ............................................................................................................................................... 28
Anuvaka 5 ............................................................................................................................................... 30
Anuvaka 6 ............................................................................................................................................... 32
Anuvaka 7 ............................................................................................................................................... 35
Anuvaka 8 ............................................................................................................................................... 37
Anuvaka 9 ............................................................................................................................................... 39
Anuvaka 10 ............................................................................................................................................. 42
Anuvaka 11 ............................................................................................................................................. 45
Anuvaka Conclusion ............................................................................................................................... 47
Chamakam .................................................................................................................................................. 49
Anuvaka 1 ............................................................................................................................................... 50
Anuvaka 2 ............................................................................................................................................... 52
Anuvaka 3 ............................................................................................................................................... 54
Anuvaka 4 ............................................................................................................................................... 56
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Anuvaka 5 ............................................................................................................................................... 58
Anuvaka 6 ............................................................................................................................................... 60
Anuvaka 7 ............................................................................................................................................... 62
Anuvaka 8 ............................................................................................................................................... 64
Anuvaka 9 ............................................................................................................................................... 65
Anuvaka 10 ............................................................................................................................................. 67
Anuvaka 11 ............................................................................................................................................. 69
Anuvaka Conclusion ............................................................................................................................... 71
Kshama Prarthana ....................................................................................................................................... 72

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Introduction
“Shiva Jnane Jiva Seva”
― Mantra given to Swami Vivekananda by Ramakrishna Paramhamsa

Maha Shiva Ratri is round the corner. March 9th 2013 4 PM Central Standard Time to March 10th 2013 4
PM Central Standard Time (approx.) is Magha Krishna Chaturdasi Tithi. I am going to celebrate this day
with my friends doing a Rudrabhishekam and Srirudram. Many friends have asked me to write about
what they can do to observe this day. I thought it best to write an article on how they could celebrate
Maha Shiva Ratri.
First of all Shiva is Atma swarupa, Sadchidananda. He is the soul in all beings and is ever delightful.
Thus, that day one should do what the soul pleases or do something that pleases or touches the soul of
others.
There ofcourse is the ritualistic Rudrabhishekham which is done by chanting Srirudram - Rudra Dhyana,
Namakam and Chamakam.
This can be used a booklet for chanting Rudra Nyasa, Rudra Dhyanam, Namakam, Chamakam, Kshama
Prarthana.
I wanted to write a commentary of Srirudram but I unfortunately don’t have time to do so.
Since I did not have time to write a commentary, I have put pictures in most places which will help me
explain this during the Maha Shiva Ratri tomorrow evening.
Namashivaya!

Wish you and your loved ones a very Auspicious Maha Shiva Ratri.

March 8, 2013
18:00 hrs
Chicago, IL

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The Krishna Yajur Veda

Veda Vyasa (also known as Krishna Dwaipayana) gave the knowledge of Jaya (known today as
Mahabharata) to his humble pupil Vaishampayana. It was this dsiciple of Vyasa, Vaishampayana who for
the first time ever narrated Mahabharata to Janamejaya, the great-grandson of Arjuna, the best friend of
the 8th Avatara of Vishnu, Sri Krishna.
As years progressed, Vaisampayana became a renowned Guru and accepted many able students. The
illustrious Yājñavalkya of of Mithila and the son of Devarāta became one of the favorite students of sage
Vaisampayana.
Vaisampayana soon started imparting the knowledge of Yajur Veda to his students. However,
disagreement between him and his pupil began at that point of time. Yājñavalkya insisted that the later
additions to Yajur Veda be removed to maintain its purity. He also showed his supremacy in not only
knowing the verses of the complete Yajur Veda but also its essence.
One must note that the first step in those days was always to memorize the verses and only when found
suitable, would the secret behind those verses be taught to the student by the Guru.
Vaisampayana was frustrated with the pride of Yājñavalkya but he knew that Yājñavalkya had indeed
grasped the inner meaning of Yajur Veda.

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He thus ordered his pupil Yājñavalkya to give back all the knowledge of Yajurveda that he had taught
him in a digested form. Guru's words were God's words and Yājñavalkya didn't hesitate a moment.
Yājñavalkya immediately vomited all the knowledge that he acquired from his teacher in form of digested
food. As soon as the other disciples of Vaisampayana saw this happening, they did not waste a single
moment as well. All of them immediately took the form of partridge birds and consumed the digested
knowledge.
This is a metaphor to indicate that the essence of Yajur Veda in its simplest form which was spoken by
Yājñavalkya was immediately documented by the other students present since it was priceless.
The Saṃskṛt name for partridge is "Tittiri". As the Tittiri birds ate this Veda, it is thenceforth called the
Taittirīya Yajurveda. It is also known as Kṛṣṇa Yajurveda or Black-Yajurveda on account of it being a
vomited substance. The Taittirīya Saṃhitā thus belongs to this Yajurveda.
Taittirīya saṃhitā became the most prominent part of this Yajur Veda, also called Black or Krishna Yajur
Veda. Some say that a sage Tittiri, a pupil of Yaska and an authority according to Panini composed the
final version of this text. He could have been one of those sages/students who could have documented
Yājñavalkya's words.
Nevertheless, whether it was Veda Vyasa, Vaisampayana, Yājñavalkya, Yaska or Tittiri, humanity is
thankful to have the priceless wealth called Taittirīya Saṃhitā since it has immense precious gems hidden
in it.
Swami Dayananda Saraswati writes "Among the various Vedic hymns, recited daily by a vaidika, the
Shata RudrÌya occupies the prime place. Popularly known as Sri Rudram, this hymn of praise of, and
prayer to the Lord is a part of the Krishna Yajur Veda. Perhaps this hymn is the source of inspiration for
the namavalis consisting of one thousand and eight names revealing and praising the Lord invoked in a
certain form."
Srirudram which is part of Taittirīya Saṃhitā is also priceless because it gives humanity the Panchakshari
in the following verses.

नमः॑ शं॒ भवे॑ च मयो॒भवे॑ च॒
nama’śśambhave’ ca mayobhave’ca
नमः॑ शंक॒राय॑ च मयक॒ राय॑ च॒
nama’ḥ śaṅkarāya’ ca mayaskarāya’ ca
नमः॑ श॒ वाय॑ च श॒ वत॑राय च॒
nama’ḥ śivāya’ ca śivata’rāya ca

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~ Srirudram section of Anuvaka 8 (part of Krishna Yajur Veda, TS)
For the first time, we are introduced to "नमः॑ श॒ वाय॑" (nama’ḥ śivāya’) in the Vedas in Srirudram.
The word "Siva" features twice, once in Anuvaka 2 and the other time in the above Anuvaka 8 and both
the places becomes most popular mantras chanted by everyone who wishes to go closer to Shiva.
नम॑ते अतु भगवन ् ववेव॒ राय॑ महादे॒ वाय॑ यंब॒काय॑
nama’ste astu bhagavan-viśveśvarāya’ mahādevāya’ tryambakāya’ 
परु ा!त॒ काय॑ काि#न-का॒लाय॑ कालाि#न%॒&ाय॑
tripurāntakāya’ trikāgnikālāya’ kālāgnirudrāya’
नीलक॒ (ठाय॑ *+ु यज
ंु ॒ याय॑ सव.व॒ राय॑
nīlakaṇṭhāya’ mṛtyuñjayāya’ sarveśva’rāya’
सदाश॒ वाय॑ /ीम!महादे॒ वाय॒ नमः॑ ॥
sadāśivāya’ śrīman-mahādevāya nama’ḥ ||
~ Srirudram, Anuvaka 2 (Krishna Yajur Veda Source)

Namashivaya!

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The Structure
Srirudram
Sri Rudram (Sanskrit /ी %&म ्), to which the Chamakam (चमकम ्) is added by scriptural tradition, is a
Hindu stotra, hymn dedicated to Rudra (an epithet of Shiva), taken from the Yajurveda (TS 4.5, 4.7). Shri
Rudram is also known as Sri Rudraprasna, Shatarudraya, and Rudradhyaya.
The text is also famous for its mention of the Shaivite Panchakshara ("five-syllable") mantra (Sanskrit:
Namashivaya), which appears in the text of the Shaatarudraya in the eighth anuvaka. The text also
contains the mantra “Aum Namo Bhagavathe Rudraya”. Through the chanting of Sri Rudram, Lord Siva's
various attributes and aspects are invoked and worshipped. Chanting the Rudram is considered to be of
great benefit. The Rudram chanting can be done with or without the accompaniment of a Vedic yagna
ritual. When accompanied with the Vedic fire ritual, it is called the Rudra Yagnam.
Sri Rudram is in two parts. The first part, chapter 16 [Tattitreya Samhita 4.5] of the Yajurveda, is known
as Namakam because of the repeated use of the word "Namo" in it. The second part, chapter 18
[Tattitreya Samhita 4.7] of the Yajurveda, is known as Chamakam because of the repeated use of the
words "Chame".
Namakam and Chamakam are divided into 11 sections called Anuvakas. Apart from being a hymn
devoted Lord Shiva; Srirudram also contains many hidden secrets in coded format. For example the
verses contain coded instructions for preparing various Ayurveda medicines.
Chamakam Namakam caiva purusa suktam tathaiva ca |
Nityam trayam prayunjano Brahmaloke mahiyate ||
He who ever recite s Namakam and Chamakam along with Purusa suktam daily will be honored in
Brahmaloka.

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Vandana

ओं
गणानां तवा गणप3तं हवामहे कवं कवीनामप
ु म/वतमम |
जये4ठराजं बर5मणां बर5मणस पत आ नः ष(व8!न3ू तभः सीद सादनम ||

महागणपतेये नमः ॥
oṃ
gaṇānā”m tvā gaṇapa’tigṃ havāmahe kaviṃ ka’vīnāmu’pamaśra’vastamam |
jyeṣṭharājaṃ brahma’ṇāṃ brahmaṇaspada ā na’ḥ śṛṇvannūtibhi’ssīda sāda’nam ||
mahāgaṇapataye namaḥ ||

We call thee, Lord and Leader of the heavenly hosts, the wise among the wise, the famousest of all,
The King supreme of prayers, O Brahmaṇaspati: hear us with help; sit down in place of sacrifice.
~ Rk Veda, Book 2, Hymn 23, Verse 1

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Rudra Nyasa

अय /ी %&ा:याय ;न महाम!य
asya śrī rudrādhyāya praśna mahāmantrasya

अघोर ऋषः
aghora ṛṣiḥ

अन4ु टुप ् छ!दः
anuṣṭup candaḥ

सAकष8णम3ू त8वBपो योऽसावाDद+यः परमप%
ु षः स एष %&ो दे वता
saṅkarṣaṇa mūrti svarūpo yotsāvādityaḥ paramapuruṣaḥ sa eṣa rudro devatā

नमःशवाये3त बीजम ् ।
namaḥ śivāyeti bījam | 

शवतराये3त शिGतः ।
śivatarāyeti śaktiḥ |

महादे वाये3त कHलकम ् ।

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mahādevāyeti kīlakam |

/ी सांबसदाशव ;सादस:Iयथ. जपे व3नयोगः ॥
śrī sāmba sadāśiva prasāda siddhyarthe jape viniyogaḥ ||

ओं अि#नहोा+मने अAग4ु ठाKयां नमः ।
oṃ agnihotrātmane aṅguṣṭhābhyāṃ namaḥ |

दश8पण
8 ासा+मने तज8नीKयां नमः ।
ू म
darśapūrṇa māsātmane tarjanībhyāṃ namaḥ |

चातम
ु ा8या+मने मIयमाKयां नमः ।
cātur-māsyātmane madhyamābhyāṃ namaḥ |

3नBढपशब
ु !धा+मने अनामकाKयां नमः ।
nirūḍha paśubandhātmane anāmikābhyāṃ namaḥ |

Nयो3त4टोमा+मने क3नि4ठकाKयां नमः ।
jyotiṣṭomātmane kaniṣṭhikābhyāṃ namaḥ |

सव8O+वा+मने करतलकरप4ृ ठाKयां नमः ॥
sarvakratvātmane karatala karapṛṣṭhābhyāṃ namaḥ ||

ओं अि#नहोा+मने Qदयाय नमः ।
agnihotrātmane hṛdayāya namaḥ |

दश8पण
8 ासा+मने शरसे वाहा ।
ू म
darśapūrṇa māsātmane śirase svāhā |

चातम
ु ा8या+मने शकायै वषS।
cātur-māsyātmane śikhāyai vaṣaṭ |

3नBढपशब
ु !धा+मने कवचाय हुम ्।
nirūḍha paśubandhātmane kavacāya hum |

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Nयो3त4ठोमा+मने नेयाय वौषS ।
jyotiṣṭomātmane netratrayāya vauṣaṭ |

सव8O+वा+मने अाय फS॥
sarvakratvātmane astrāyaphaṭ |

भभ
ू व
ु8 सव
ु रोम3त Dद#ब!धः ॥
bhūrbhuvassuvaromiti digbandhaḥ ||

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Rudra Dhyanam

आपातालनभःथला!तभव
ु नV5मा(डमावफुरāpātāḷa-nabhaḥsthalānta-bhuvana-brahmāṇḍa-māvisphurat-

NNयो3तः फाDटकलAगमौलवलसत ् पण
ू . !द व
ु ा!तामत
ृ ःै ।
jyotiḥ sphāṭika-liṅga-mauḷi-vilasat-pūrṇendu-vāntāmṛtaiḥ |

अतोकाXलत
ु मेकमीशम3नशं %&ानव
ु ाकाYजपन ्
astokāpluta-meka-mīśa-maniśaṃ rudrānu-vākāñjapan

IयायेदZिXसत स[येऽ&त
ु पदं व;ोऽभषYचेि\छवम ् ॥
dhyāye-dīpsita-siddhaye dhruvapadaṃ viproஉbhiṣiñce-ccivam ||
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V5मा(ड ]याXतदे हा भसतDहम%चा भासमाना भज
ु Aगैः
brahmāṇḍa vyāptadehā bhasita himarucā bhāsamānā bhujaṅgaiḥ

क(ठे कालाः कपदा8कलत शशकलाच(डकोद(डहताः ।
kaṇṭhe kālāḥ kapardāḥ kalita-śaśikalā-ścaṇḍa kodaṇḍa hastāḥ | 

य^ा %&ा^मालाः ;णतभयहराः शांभवा म3ू त8भेदाः
tryakṣā rudrākṣamālāḥ prakaṭitavibhavāḥ śāmbhavā mūrtibhedāḥ

%&ाः /ी%&सG
ू त;कDटतवभवा नः ;य\छ!तु सौ_यम ् ॥
rudrāḥ śrīrudrasūkta-prakaṭitavibhavā naḥ prayaccantu saukhyam ||

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Rudra Chamakam Verse 3

शं च॑ मे॒ मय॑च मे ;॒ यं च॑ मेऽनक
ु ा॒मच॑ मे॒
śaṃ ca’ me maya’śca me priyaṃ ca’ meஉnukāmaśca’ me

काम॑च मे सौमन॒ सच॑ मे भ॒ &ं च॑ मे॒ /ेय॑ च मे॒
kāma’śca me saumanasaśca’ mebhadraṃ ca’ me śreya’śca me

वय॑च मे॒ यश॑च मे॒ भग॑च मे॒ &व॑णं च मे
vasya’śca me yaśa’śca me bhaga’śca me dravi’ṇaṃ ca me

य॒ !ता च॑ मे ध॒ ता8 च॑ मे॒ ^ेम॑ च मे॒ ध3ृ त॑च मे॒
yantā ca’ me dhartā ca’ me kṣema’śca me dhṛti’śca me 

ववं॑ च मे॒ मह॑ च मे सं॒ व\च॑ मे॒ `ां॑ च मे॒

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viśva’ṃ ca me maha’śca me saṃvicca’ meṅñātra’ṃ ca me

सू च॑ मे ;॒ सू च॑ मे॒ सी॑रं च मे ल॒ यच॑ म ऋ॒तं च॑ मे॒
sūśca’ me prasūśca’ me sīra’ṃ ca me layaśca’ ma ṛtaṃ ca’ me

ऽमत
॑ृ ं च मेऽय॒ aमं च॒ मेऽना॑मय\च मे जी॒वातु॑ च मे
உmṛta’ṃ ca meஉyakṣmaṃ ca meஉnā’mayacca me jīvātu’śca me

दZघा8य॒ +वं
ु च॑ मेऽनम॒ ं च॒ मेऽभ॑यं च मे स॒ गं
ु च॑ मे॒
dīrghāyutvaṃ ca’ meஉnamitraṃ cameஉbha’yaṃ ca me sugaṃ ca’ me

॑ च मे ॥ ३॥
शय॑नं च मे स॒ षा
ू च॑ मे स॒ Dदनं

śaya’naṃ ca me sūṣā ca’ me sudina’ṃ ca me || 3 ||

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Namakam

/ी %& ;नः
śrī rudra praśnaḥ

कृ4ण यजुव.दZय तैि+तरZय संDहता
kṛṣṇa yajurvedīya taittirīya saṃhitā

चतथ
ु c वैवदे वं का(डम ् पYचमः ;पाठकः
caturthaṃ vaiśvadevaṃ kāṇḍam pañcamaḥ prapāṭhakaḥ

॥ ओं नमो भगवते॑ %&ा॒य ॥
|| oṃ namo bhagavate’ rudrāya ||

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Anuvaka 1
In the first Anuvaka, Rudra is asked to turn away his Ghora rupa (fierce appearance) and to please keep
his and his followers’ weapons at bay. Having been pacified, Rudra is requested to destroy the sins of
those for whom it is being chanted. This first Anuvaka is chanted to destroy all sins, obtain leadership and
divine benevolence, protection from famine, freedom from fear, obtain food, and protect cows, for
absence from untimely fear of death, of tigers, thieves, from monsters, devils, demons. It is also chanted
as a shield (kavaca) for virulent fever, to cure diseases, fetal disorders, absolution from evils stars and bad
karma, for the fulfillment of ones desires, sumptuous rainfall, family protection, blessings with good
children, fulfillment of all material desires and the destruction of enemies.

नम॑ते %&म॒ !यव॑ उ॒ तोत॒ इष॑व॒ े नमः॑ ।
nama’ste rudra manyava’ utota iṣa’ve nama’ḥ |

नम॑ते अत॒ ु ध!व॑ने बा॒हुKया॑-म॒ त
ु ते॒ नमः॑ ॥ १.१॥
nama’ste astu dhanva’ne bāhubhyā’muta tenama’ḥ |

यात॒ इषःु ॑ श॒ वत॑मा श॒ वं ब॒ भव
ू ॑ ते॒ धनःु ॑ ।
yā ta iṣu’ḥ śivata’mā śivaṃ babhūva’ te dhanu’ḥ | 

श॒ वा श॑र]॒ या॑ या तव॒ तया॑ नो %& मड
ृ य ॥ १.२॥
śivā śa’ravyā’ yā tava tayā’ no rudra mṛḍaya |

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या ते॑ %& श॒ वा त॒ न-ू रघो॒राऽपा॑पकाशनी ।
yā te’ rudra śivā tanūraghorā-apā’pakāśinī |

तया॑ नत॒ नव
ं ा॒भचा॑कशीDह ॥ १.३॥
ु ा॒ श!त॑मया॒ hगiर॑ शत
tayā’ nastanuvā śanta’mayāgiri’śantābhicā’kaśīhi |

यामष॑ुं hगiरशंत॒ हते॒ बभ॒ 4य8त॑वे ।
yāmiṣu’ṃ giriśanta haste bibharṣyasta’ve | 

श॒ वां hग॑iर॒ तां क॑ु %॒ मा Dहóè◌॑सीः॒ प%
ु ॑ षं॒ जग॑त ् ॥ १.४॥
śivāṃ gi’ritra tāṃ ku’rumā hig’ṃsīḥ puru’ṣaṃ jaga’t| 

श॒ वेन॒ वच॑सा +वा॒ hगiर॒शा\छा॑ वदामस ।
śivena vaca’sā tvā giriśācchā’vadāmasi |

यथा॑ नः॒ सव8॒मNजग॑दय॒ aमóèस॒ मना॒
अस॑त ् ॥ १.५॥

yathā’ naḥ sarvamijjaga’dayakṣmagṃ sumanā asa’t |

अIय॑वोचदhध व॒ Gता ;॑थ॒मो दै ]यो॑ भ॒ षक् ।
adhya’vocadadhivaktā pra’thamo daivyo’ bhiṣak |

॓ यातध
अहZóè◌॑च॒ सवा8॓Yजं॒ भय॒ !+सवा8च
ु ा॒!यः॑ ॥ १.६॥
ahīg’-śca sarvā”ñjambhayantsarvā”śca yātudhānya’ḥ |

अ॒ सौ यता॒*ो अ॑%॒ण उ॒ त ब॒ oःु सम
ं॒

ु॑ गलः॑
asau yastāmro a’ruṇa uta babhruḥ su’maṅgaḷa’ḥ |

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ये चे॒ माóè%॒&ा अ॒ भतो॑ Dद॒ ^ु ।
ye cemāgṃ rudrā abhito’ dikṣu |

॑ óè◌॒हेड॑ ईमहे ॥ १.७॥
h/॒ताः स॑हp॒ शोऽवैषा॒
śritāḥ sa’hasraśoஉvaiṣāgṃ heḍa’ īmahe |

॑ नील॑sीवो॒ वलो॑Dहतः ।
अ॒ सौ यो॑ऽव॒ सप83त॒
asau yo’உvasarpa’ti nīla’grīvo vilo’hitaḥ |

उ॒ तन
ै ं॑ गो॒पा अ॑tश॒ !नt॑श!नद
ु हा॒यः8 ॑ ।
utaina’ṃ gopā a’dṛśan-nadṛ’śan-nudahārya’ḥ |

उ॒ तन
ै ं॒ ववा॑ भ॒ ता3न॒
स t॒4टो मड
॑ृ या3त नः ॥ १.८॥

utainaṃ viśvā’ bhūtāni sa dṛṣṭo mṛ’ḍayāti naḥ |

नमो॑ अत॒ ु नील॑sीवाय सहpा॒^ाय॑ मी॒ढुषे ॓ ।
namo’ astu nīla’grīvāya sahasrākṣāya mīḍhuṣe” |

अथो॒ ये अ॑य॒ स+वा॑नो॒ऽहं तेKयो॑ऽकर॒!नमः॑ ॥ १.९॥
athoye a’sya satvā’noஉhaṃ tebhyo’உkarannama’ḥ |

॑ -Nया8म ् ।
;मच॒
ं॑ु ध!व॑न॒+व-म॒ भयो॒
-राि+न8यो॒

pramu’ñca dhanva’nas-tvamubhayorārtni’yorjyām |

याच॑ ते॒ हत॒ इष॑वः॒ परा॒ ता भ॑गवो वप ॥ १.१०॥
yāśca te hasta iṣa’vaḥ parā tā bha’gavo vapa |

॑ ध
अ॒ व॒ त+य॒ धन॒ +वóè
सह॑ pा^॒ शतेष

ु े।

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avatatya dhanustvagṃ saha’srākṣaśate’ṣudhe |

3न॒ शीय8॑ श॒ xयानां॒ मख
भव ॥ १.११॥
ु ा॑ श॒ वो नः॑ स॒ मना॑

niśīrya’ śalyānāṃ mukhā’ śivo na’ḥ sumanā’ bhava | 

वNयं॒ धनःु ॑ कप॒ Dद8 नो॒ वश॑xयो॒ बाण॑वाóè उ॒ त ।
vijyaṃ dhanu’ḥ kapardinoviśa’lyo bāṇa’vāgm uta |


अनेश!न॒ 
येषव
॑ आ॒भरु ॑ य 3नषं॒गhथः॑ ॥ १.१२॥
ane’śan-nasyeṣa’va ābhura’sya niṣaṅgathi’ḥ |

या ते॑ हे॒ 3त-मz॑ढु4टम॒ हते॑ ब॒ भव
ू ॑ ते॒ धनःु ॑ ।
yā te’ hetir-mī’ḍuṣṭamahaste’ babhūva’ te dhanu’ḥ |

तया॒ऽमाि!व॒ वत॒ +व-म॑य॒aमया॒ पiर॑ {भज
ु ॥ १.१३॥
tayāஉsmān, viśvatas-tvama’yakṣmayā pari’bbhuja |

॓।
नम॑ते अ॒ +वायध
ु॑ ा॒याना॑तताय ध॒ 4णवे

nama’steastvāyudhāyānā’tatāya dhṛṣṇave” |

उ॒ भाKया॑म॒ त
ु ते॒ नमो॑ बा॒हुKयां॒ तव॒ ध!व॑ने ॥ १.१४॥
ubhābhyā’muta te namo’ bāhubhyāṃ tava dhanva’ne |

पiर॑ ते॒ ध!व॑नो हे॒ 3त-र॒मा!वण
॑ ृ Gतु व॒ वतः॑ ।
pari’ te dhanva’no hetirasmān-vṛ’ṇaktu viśvata’ḥ |

अथो॒ य इ॑ष॒ hधतवा॒
रे अ॒ मि!नधे॑Dह॒ तम ् ॥ १.१५॥

atho ya i’ṣudhistavāre asmannidhe’hi tam || 1 ||
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Anuvaka 2
In the second Anuvaka, Rudra is prayed to as one who pervades the earth and as the green foliage and
heritage of medicinal herbs. He is asked to loosen the bonds of samsara (illusion). This Anuvaka is
chanted for the destruction of enemies, possession of wealth, getting kingdom (getting Job) and
possession of intelligence.

नम॑ते अतु भगवन ् ववेव॒ राय॑ महादे॒ वाय॑ यंब॒काय॑
nama’ste astu bhagavan-viśveśvarāya’ mahādevāya’ tryambakāya’ 

परु ा!त॒ काय॑ काि#न-का॒लाय॑ कालाि#न%॒&ाय॑
tripurāntakāya’ trikāgnikālāya’ kālāgnirudrāya’
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नीलक॒ (ठाय॑ *+ु यज
ुं ॒ याय॑ सव.व॒ राय॑
nīlakaṇṭhāya’ mṛtyuñjayāya’ sarveśva’rāya’

सदाश॒ वाय॑ /ीम!महादे॒ वाय॒ नमः॑ ॥
sadāśivāya’ śrīman-mahādevāya nama’ḥ ||

नमो॒ Dहर॑ (यबाहवे सेना॒!ये॑ Dद॒ शां च॒ पत॑य॒ े नमो॒ नमो॑
namo hira’ṇya bāhave senānye’ diśāṃ ca pata’ye namo namo’

व॒ ^े
ू पत॑य॒ े नमो॒ नमः॑
ृ Kयो॒ हiर॑ केशेKयः पश॒ नां
vṛkṣebhyo hari’keśebhyaḥ paśūnāṃ pata’ye namo nama’ḥ


स॒ िपYज॑राय॒ ि+वषीमते
पथी॒नां पत॑य॒ े नमो॒ नमो॑
saspiñja’rāya tviṣī’mate pathīnāṃ pata’ye namo namo’

बKल॒ शाय॑ 
व]या॒hधनेऽ!ना॑नां॒ पत॑य॒ े नमो॒ नमो॒

babhluśāya’ vivyādhineஉnnā’nāṃ pata’ye namo namo

हiर॑ केशायोपवी॒3तने॑ प॒ 4टानां
॒ पत॑य॒ े नमो॒ नमो॑

hari’keśāyopavītine’ puṣṭānāṃ pata’ye namo namo’

भ॒ वय॑ हे॒ +यै जग॑तां॒ पत॑य॒ े नमो॒ नमो॑
bhavasya’ hetyai jaga’tāṃ pata’ye namo namo’

%॒&ाया॑तता॒वने॒ ^ेा॑णां॒ पत॑य॒ े नमो॒ नमः॑
rudrāyā’tatāvinekṣetrā’ṇāṃ pata’ye namo

स॒ तायाह॑
!+याय॒ वना॑नां॒ पत॑य॒ े नमो॒ नमो॑

nama’ḥ sūtāyāha’ntyāya vanā’nāṃ pata’ye namo namo

रोDह॑ ताय थ॒ पत॑ये व॒ ^ाणां
॒ पत॑य॒ े नमो॒ नमो॑

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rohi’tāyasthapata’ye vṛkṣāṇāṃ pata’ye namo namo’

म॒ ि!णे॑ वा|ण॒ जाय॒ क^ा॑णां॒ पत॑य॒ े नमो॒ नमो॑
mantriṇe’ vāṇijāya kakṣā’ṇāṃ pata’ye namo namo’

भव
ं ये॑ वाiरवकृ॒तायौष॑धीनां॒ पत॑य॒ े नमो॒ नम॑
ु ॒त
bhuvantaye’ vārivaskṛtā-yauṣa’dhīnāṃ pata’ye namo nama’

उ॒ \चैघ}॑षायाO॒ !दय॑ते प+ती॒नां पत॑य॒ े नमो॒ नमः॑
uccair-gho’ṣāyākrandaya’te pattīnāṃ pata’ye namo nama’ḥ

कृ+नवी॒ताय॒ धाव॑त॒ े स+व॑नां॒ पत॑य॒ े नमः॑ ॥
kṛtsnavītāya dhāva’te sattva’nāṃ pata’ye nama’ḥ || 2 ||

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Anuvaka 3
In the third Anuvaka Rudra is described as the Lord of thieves who exists in everything. He is Sarvatma;
the self of all. In this context, we who are unenlightened have stolen the immortal status of the Self and
replaced it with our own limited conception of ego. And in turn it is Rudra who will come and steal our
ignorance from us, restoring us to our natural status of enlightenment. This Anuvaka is also chanted for
the cure of diseases.

॑ ॒
नमः॒ सह॑ मानाय 3न]या॒hधन॑ आ]या॒hधनीनां
namaḥ saha’mānāya nivyādhina’ āvyādhinī’nāṃ

पत॑य॒ े नमो॒ नमः॑
pata’ye namo nama’ḥ

ककु॒भाय॑ 3नष॒ Ahगणे॑ ते॒नानां॒ पत॑य॒ े नमो॒ नमो॑
kakubhāya’ niṣaṅgiṇe”stenānāṃ pata’ye namo namo’

3नष॒ Ahगण॑ इषhु ध॒ मते॒ तक॑राणां॒ पत॑य॒ े नमो॒ नमो॒
niṣaṅgiṇa’ iṣudhimate’ taska’rāṇāṃ pata’ye namo namo

वYच॑ते पiर॒वYच॑ते ताय॒ नां
ू पत॑य॒ े नमो॒ नमो॑
vañca’te parivañca’te stāyūnāṃ pata’ye namo namo’

3नचे॒ रवे॑ पiरच॒ रायार॑ (यानां॒ पत॑य॒ े नमो॒ नमः॑

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nicerave’ paricarāyāra’ṇyānāṃ pata’yenamo nama’ḥ

सक
ृ ा॒वKयो॒ िजघाóè◌॑स:Kयो म4ु ण॒ तां पत॑य॒ े नमो॒ नमो॑
sṛkāvibhyo jighāg’ṃsadbhyo muṣṇatāṃ pata’ye namo namo’

ऽस॒ म:Kयो॒ नGतं॒ चर॑ :Kयः ;कृ॒!तानां॒ पत॑य॒ े नमो॒ नम॑
asimadbhyonaktañcara’dbhyaḥ prakṛntānāṃ pata’ye namo nama’

उ4णी॒षणे॑ hगiरच॒ राय॑ कुल॒ Yचानां
॒ पत॑य॒ े नमो॒ नम॑

uṣṇīṣine’ giricarāya’ kuluñcānāṃ pata’ye namo nama

इषम
ु॑ :Kयो ध!वा॒वKय॑च वो॒ नमो॒ नम॑
iṣu’madbhyo dhanvāvibhya’śca vo namo nama’

आत!वा॒नेKयः॑ ;3त॒ दधा॑नेKयच वो॒ नमो॒ नम॑
ātan-vānebhya’ḥ pratidadhā’nebhyaśca vo namo nama’

आ॒य\छ॑ :Kयो वस॒ ज:Kय॑ 
च वो॒ नमो॒ नमो

āyaccha’dbhyo visṛjad-bhya’śca vo namonamo

ऽय॑:Kयो॒ व:Iय॑:Kयच वो॒ नमो॒ नम॒
assa’dbhyo vidya’d-bhyaśca vo namo nama

॑ Kयः॒ शया॑नेKयच वो॒ नमो॒ नमः॑
आसीने
āsī’nebhyaḥ śayā’nebhyaśca vo namonama’ḥ 

व॒ प:Kयो॒ जाs॑:Kयच वो॒ नमो॒ नम॒ svapadbhyo jāgra’d-bhyaśca vo namo nama

ित4ठ॑ :Kयो॒ धाव॑:Kयच वो॒ नमो॒ नमः॑
stiṣṭha’dbhyo dhāva’d-bhyaśca vo namonama’ḥ

स॒ भाKयः॑ स॒ भाप॑3तKयच वो॒ नमो॒ नमो॒
sabhābhya’ḥ sabhāpa’tibhyaśca vo namo namo

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अवे॒Kयोऽव॑प3तKयच वो॒ नमः॑ ॥
aśvebhyoஉśva’patibhyaśca vonama’ḥ || 3 ||

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Anuvaka 4
In the fourth Anuvaka, Rudra is described as the creator and worker of all kinds. He is the cause of both
the significant and minor. This Anuvaka is chanted for the cure of tuberculosis, diabetics and leprosy.


नम॑ आ]या॒hधनीKयो 
व॒ वIय॑!तीKयच वो॒ नमो॒ नम॒
nama’ āvyādhinī”bhyo vividhya’ntībhyaśca vo namo nama

उग॑णाKयतóृ èह॒तीKय॑च वो॒ नमो॒ नमो॑
uga’ṇābhyastṛgaṃ-hatībhyaśca’vo namo namo’

ग॒ +से
3तKयच वो॒ नमो॒ नमो॒
ृ Kयो॑ ग॒ +सप॑

gṛtsebhyo’ gṛtsapa’tibhyaśca vo namo namo


~ातेKयो॒
~ात॑प3तKयच वो॒ नमो॒ नमो॑
vrāte”bhyo vrāta’patibhyaścavo namo namo’

ग॒ णेKयो॑ ग॒ णप॑3तKयच वो॒ नमो॒ नमो॒
gaṇebhyo’ gaṇapa’tibhyaśca vo namo namo 

व॒ B॑पेKयो व॒ वB॑पेKयच वो॒ नमो॒ नमो॑
virū’pebhyo viśvarū’pebhyaścavo namo namo’

म॒ ह:Kयः॑ ^ुxल॒ केKय॑च वो॒ नमो॒ नमो॑
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mahadbhya’ḥ, kṣullakebhya’śca vo namo namo’


र॒hथKयो॑ऽर॒थेKय॑च वो॒ नमो॒ नमो॒ रथेKयो
rathibhyoarathebhya’ścavo namo namo rathe”bhyo

रथ॑प3तKयच वो॒ नमो॒ नमः॒
ratha’patibhyaśca vo namo nama’ḥ

सेना॓Kयः सेन॒3नKय॑च वो॒ नमो॒ नमः॑
senā”bhyaḥ senānibhya’ścavo namo nama’ḥ,

^॒+तK
ृ यः॑ संsहZ॒तK
ृ य॑च वो॒ नमो॒ नम॒ kṣattṛbhya’ḥ saṅgrahītṛbhya’śca vo namo nama 

त^॑Kयो रथका॒रेKय॑च वो॒ नमो॒ नमः॒
stakṣa’bhyo rathakārebhya’śca vo namo’ namaḥ


कुला॑लेKयः क॒ मा8रेKयच
वो॒ नमो॒ नमः॑
kulā’lebhyaḥ karmāre”bhyaśca vo namo nama’ḥ


प॒ िYज4टे
Kयो
3नषा॒देKय॑च वो॒ नमो॒ नम॑

puñjiṣṭe”bhyo niṣādebhya’śca vo namo nama’ḥ

इष॒ क
ु ृ :Kयो॑ ध!व॒ कृ:Kय॑च वो॒ नमो॒ नमो॑
iṣukṛdbhyo’ dhanvakṛd-bhya’śca vo namo namo’

मग
ु यः॑ व॒ 3नKय॑च वो॒ नमो॒ नमः॒
ृ ॒ यK
mṛgayubhya’ḥ śvanibhya’śca vo namo namaḥ 

वKयः॒ वप॑3तKयच वो॒ नमः॑ ॥
śvabhyaḥ śvapa’tibhyaśca vo nama’ḥ || 4 ||

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Anuvaka 5
In the fifth Anuvaka Rudra’s existence in running waters is praised and his five activities are described
(creation of the universe, preservation of it, destruction at the time of Pralaya, bondage in ignorance and
the release of moksha).

नमो॑ भ॒ वाय॑ च %॒&ाय॑ च॒ नमः॑ श॒ वा8य॑ च पश॒ पत॑
ु ये च॒
namo’ bhavāya’ ca rudrāya’ ca nama’ḥ śarvāya’ ca paśupata’ye ca

नमो॒ नील॑sीवाय च श3त॒ क(ठा॑य च॒
namo nīla’grīvāya ca śitikaṇṭhā’ya ca

नमः॑ कप॒ Dद8 ने॑ च॒ ]यXु॑ तकेशाय च॒
nama’ḥ kapardhine’ ca vyu’ptakeśāya ca

नमः॑ सहpा॒^ाय॑ च श॒ तध॑!वने च॒
nama’ḥ sahasrākṣāya’ caśatadha’nvane ca

नमो॑ hगiर॒शाय॑ च शपव॒ 4टाय॑ च॒
namo’ giriśāya’ ca śipiviṣṭāya’ ca

नमो॑ मी॒ढु4ट॑ माय॒ चेषम
ु॑ ते च॒ नमो॓ ॒वाय॑ च वाम॒ नाय॑ च॒
namo’ mīḍhuṣṭa’māya ceṣu’mate canamo” hrasvāya’ ca vāmanāya’ ca

नमो॑ बह
ृ ॒ ते च॒ वषz॑यसे च॒
namo’ bṛhate ca varṣī’yase ca

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नमो॑ व॒ [ाय॑
च सं॒ व:

ृ Iव॑ने च॒
namo’ vṛddhāya’ casaṃvṛdhva’ne ca

नमो॒ अhs॑याय च ;थ॒ माय॑ च॒ नम॑ आ॒शवे॑ चािज॒ राय॑ च॒
namo agri’yāya ca prathamāya’ ca nama’ āśave’ cājirāya’ ca

नमः॒ शी3€॑याय च॒ शीKया॑य च॒
namaḥ śīghri’yāya ca śībhyā’ya ca

नम॑ ऊ॒ ‚या8॑य चावव॒ !या॑य च॒
nama’ ūrmyā’ya cāvasvanyā’ya ca

नमः॑ pोत॒ याय॑ च॒ :वीXया॑य च ॥
nama’ḥ strotasyā’ya cadvīpyā’ya ca || 5 ||

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Anuvaka 6
In the sixth Anuvaka Rudra is identified with time (Kalarupa). He is described as the source of the
different worlds, Shrutis (Vedas) and its essence in Vedanta. The fifth and sixth Anuvakas are chanted for
the expansion of one’s own assets, victory against enemies, blessings for a son with the stature of Rudra,
avoidance of a miscarriage and easy childbirth, averting difficult astrology and protection of one’s own
son.

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नमो॓ Nये॒4ठाय॑ च क3न॒ 4ठाय॑ च॒
namo” jyeṣṭhāya’ ca kaniṣṭhāya’ ca

नमः॑ पव
8 ाय॑ चापर॒जाय॑ च॒
ू ॒ज
nama’ḥ pūrvajāya’ cāparajāya’ ca

नमो॑ मIय॒ माय॑ चापग॒ xभाय॑ च॒
namo’ madhyamāya’ cāpagalbhāya’ ca

नमो॑ जघ॒ !याय॑ च॒ बिु Iन॑याय च॒
namo’ jaghanyā’ya ca budhni’yāya ca

नमः॑ सो॒Kया॑य च ;3तस॒ या8॑य च॒
nama’ḥ sobhyā’ya ca pratisaryā’ya ca

नमो॒ या‚या॑य च॒ ^े‚या॑य च॒
namo yāmyā’ya ca kṣemyā’ya ca

नम॑ उव8॒या8॑य च॒ खxया॑य च॒
nama’ urvaryā’ya ca khalyā’ya ca

नमः॒ लोGया॑य चावसा॒!या॑य च॒
namaḥ ślokyā’ya cāavasānyā’ya ca

नमो॒ व!या॑य च॒ कaया॑य च॒
namo vanyā’ya ca kakṣyā’ya ca

नमः॑ /॒वाय॑ च ;3त/॒वाय॑ च
nama’ḥ śravāya’ ca pratiśravāya’ ca

॑े
नम॑ आ॒शष
चा॒शरु ॑ थाय च॒
ु णाय
nama’ āśuṣe’ṇāya cāśura’thāya ca

नमः॒ शरू ा॑य चावभ!द॒ ते च॒

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namaḥ śūrā’ya cāvabhindate ca

नमो॑ व॒ म8णे॑ च वB॒hथने॑ च॒
namo’ varmiṇe’ ca varūdhine’ ca

नमो॑ ब॒ िxमने॑ च कव॒ hचने॑ च॒
namo’ bilmine’ ca kavacine’ ca

नमः॑ /॒ ताय॑
च /त

ु से॒ नाय॑ च ॥
nama’ḥ śrutāya’ ca śrutase’nāya ca || 6 ||

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Anuvaka 7
In the seventh Anuvaka his all-pervading presence in waters, rains, clouds, storms and its various forms
are described. This Anuvaka is chanted for the increase of intelligence, improvement of health, wealth,
progeny, clothes, cows, sons, education, lands, longevity and obtaining liberation.

॑ च ;म॒ शाय॑
नमो॑ द!ु द॒ Kया॑
च॒
ु य चाहन॒ !या॑य च॒ नमो॑ ध॒ 4णवे


namo’ dundubhyā’ya cāhananyā’ya ca namo’ dhṛṣṇave’ ca pramṛśāya’ ca

नमो॑ द॒ ताय॑
च॒ ;Dह॑ ताय च॒ नमो॑ 3नष॒ Ahगणे॑ चेषhु ध॒ मते॑ च॒

namo’ dūtāya’ ca prahi’tāya ca namo’ niṣaṅgiṇe’ ceṣudhimate’ ca

नम॑ती॒aणेषव
॑ े चाय॒ hधने
च॒ नमः॑ वाय॒ धाय॑
च स॒ ध!व॑
ने च॒



nama’s-tīkṣṇeṣa’ve cāyudhine’ ca nama’ḥ svāyudhāya’ ca sudhanva’ne ca

नमः॒ p+ु या॑य च॒ पƒया॑य च॒ नमः॑ का॒Sया॑य च नी॒Xया॑य च॒
namaḥ srutyā’ya ca pathyā’ya ca nama’ḥ kāṭyā’ya canīpyā’ya ca

नमः॒ स:
ू या॑य च सर॒या॑य च॒ नमो॑ ना॒:याय॑ च वैश॒!ताय॑ च

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namaḥ sūdyā’ya ca sarasyā’ya ca namo’ nādyāya’ ca vaiśantāya’ ca

नमः॒ कूXया॑य चाव॒ Sया॑य च॒ नमो॒ व4या8॑य चाव॒ 4या8य॑ च॒
namaḥ kūpyā’ya cāvaṭyā’ya ca namo varṣyā’ya cāvarṣyāya’ ca

नमो॑ मे॒ „या॑य च व:य॒ +या॑
ु य च॒ नम॑ ई॒h…या॑य चात॒ Xया॑य च॒
namo’ meghyā’ya ca vidyutyā’ya canama īdhriyā’ya cātapyā’ya ca

नमो॒ वा+या॑य च॒ रे ि4म॑याय च॒
namo vātyā’ya ca reṣmi’yāya ca

नमो॑ वात॒ ]या॑य च वात॒ पाय॑
च॥

namo’ vāstavyā’ya ca vāstupāya’ ca || 7 ||

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Anuvaka 8
In the eighth Anuvaka Rudra is described as He who illumines other Gods and confers powers on them.
He is seen as ever present in holy rivers and He who can absolve all sins. This Anuvaka is chanted for the
destruction of enemies and possession of one’s own kingdom (lands).

नमः॒ सोमा॑य च %॒&ाय॑ च॒ नम॑ता॒*ाय॑ चा%॒णाय॑ च॒
namaḥ somā’ya ca rudrāya’ ca nama’stāmrāya’ cāruṇāya’ ca

नमः॑ श॒ Aगाय॑ च पश॒ पत॑
ु ये च॒ नम॑ उ॒ sाय॑ च भी॒माय॑ च॒
nama’ḥ śaṅgāya’ ca paśupata’yeca nama’ ugrāya’ ca bhīmāya’ ca

नमो॑ अsेव॒धाय॑ च दरू े व॒धाय॑ च॒
namo’ agrevadhāya’ ca dūrevadhāya’ ca
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नमो॑ ह॒!े च॒ हनी॑यसे च॒ नमो॑ व॒ ^े
ृ Kयो॒ हiर॑ केशेKयो॒
namo’ hantre cahanī’yase ca namo’ vṛkṣebhyo hari’keśebhyo

नम॑ता॒राय॒ नमः॑ शं॒ भवे॑ च मयो॒भवे॑ च॒
nama’stārāya nama’śśambhave’ ca mayobhave’ca

नमः॑ शंक॒राय॑ च मयक॒ राय॑ च॒
nama’ḥ śaṅkarāya’ ca mayaskarāya’ ca

नमः॑ श॒ वाय॑ च श॒ वत॑राय च॒
nama’ḥ śivāya’ ca śivata’rāya ca

नम॒ तीƒया8॑य च॒ कूxया॑य च॒
namastīrthyā’yaca kūlyā’ya ca

नमः॑ पा॒या8॑य चावा॒या8॑य च॒
nama’ḥ pāryā’ya cāvāryā’ya ca

नमः॑ ;॒ तर॑ णाय चो॒+तर॑ णाय च॒
nama’ḥ pratara’ṇāya cottara’ṇāya ca

नम॑ आता॒या8॑य चाला॒:या॑य च॒
nama’ ātāryā’ya cālādyā’ya ca

नमः॒ श4Xया॑य च॒ फे!या॑य च॒
namaḥ śaṣpyā’ya ca phenyā’ya ca

नमः॑ सक॒ +या॑य च ;वा॒5या॑य च ॥
nama’ḥ sikatyā’ya ca pravāhyā’ya ca || 8 ||

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Anuvaka 9
In the ninth Anuvaka the strength and power his attendants is celebrated because they illumine the gods
and the world and control the forces of the universe. This Anuvaka is chanted for obtaining gold, a good
wife, a job, and the blessings of a son who will be devoted to Lord Shiva.

नम॑ इiर॒(या॑य च ;॒ पƒया॑य च॒
nama’ iriṇyā’ya ca prapathyā’ya ca

नमः॑ †कóèश॒ लाय॑ च॒ ^य॑णाय च॒
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nama’ḥ kigṃśilāya’ ca kṣaya’ṇāya ca

नमः॑ कप॒ Dद8 ने॑ च पल
ु ॒ तये॑ च॒
nama’ḥ kapardine’ capulastaye’ ca

नमो॒ गो4‡या॑य च॒ ग5
ृ या॑य च॒
namo goṣṭhyā’ya ca gṛhyā’ya ca

नम॒ तxXया॑य च॒ गे5या॑य च॒
namas-talpyā’ya ca gehyā’ya ca

नमः॑ का॒Sया॑य च ग5वरे 4॒ ठाय॑ च॒
nama’ḥkāṭyā’ya ca gahvareṣṭhāya’ ca

नमो॓ Qद॒ ˆया॑य च 3नवे॒4Xया॑य च॒
namo” hṛdayyā’ya ca niveṣpyā’ya ca

नमः॑ पाóèस॒ ]या॑य च रज॒ या॑य च॒
nama’ḥ pāgṃ savyā’ya ca rajasyā’ya ca

नमः॒ श4ु Gया॑य च हiर॒+या॑य च॒
namaḥ śuṣkyā’ya ca harityā’ya ca

नमो॒ लोXया॑य चोल॒ Xया॑य च॒
namo lopyā’ya colapyā’ya ca

॑य च॒
नम॑ ऊ॒ ]या8॑य च स॒ ‚या8

nama’ūrmyā’ya ca sūrmyā’ya ca

नमः॑ प॒ (या8॑य च पण8श॒:या॑य च॒
nama’ḥ parṇyāya ca parṇaśadyā’ya ca

नमो॑ऽपग॒ रमाणाय
चाभ„न॒ ते च॒

namo’apaguramā’ṇāya cābhighnate ca

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नम॑ आि_खद॒ ते च॑ ;ि_खद॒ ते च॒
nama’ ākhkhidate ca prakhkhidate ca

नमो॑ वः †कiर॒केKयो॑ दे॒ वाना॒óè◌॒ Qद॑ येKयो॒
namo’ vaḥ kirikebhyo’ devānāgṃhṛda’yebhyo

नमो॑ व^ीण॒ केKयो॒ नमो॑ वhच!व॒ +केKयो॒
namo’ vikṣīṇakebhyo namo’ vicinvat-kebhyo

नम॑ आ3नह8॒तK
े यो॒ नम॑ आमीव॒ +केKयः॑ ॥
nama’ ānir hatebhyo nama’ āmīvat-kebhya’ḥ || 9 ||

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Anuvaka 10
In the tenth Anuvaka Rudra is again asked to shed his fury and shower benevolence by his displaying his
Pinaka bow without arrows and to gracefully appear with his tiger skin on his body with pleasing
countenance ready to shower boons upon his devotees. This Anuvaka is chanted for possession of wealth,
cure of diseases, removal of fear, getting rid of the enmity of powerful people, absence of fear from all
living beings, having the vision of Bhairava (Shiva in his most fearful aspect), absence from dangers and
fears, blessings and the absolution of sins.

&ापे॒ अ!ध॑सपते॒ दiर॑ &॒!नील॑लोDहत ।
drāpe andha’saspate dari’dran-nīla’lohita |

ए॒ षां प%
ु ॑ षाणामे॒ षां प॑श॒ नां
ू मा भेमा8रो॒ मो ए॑षां॒
eṣāṃ puru’ṣāṇāmeṣāṃ pa’śūnāṃ mā bhermāaromo e’ṣāṃ

†कं च॒ नाम॑मत ् ॥ १०.१॥
kiñcanāma’mat |
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या ते॑ %& श॒ वा त॒ नःू श॒ वा व॒ वाह॑ भेषजी ।
yā te’ rudra śivā tanūḥ śivā viśvāha’bheṣajī | 

श॒ वा %॒&य॑ भेष॒जी तया॑ नो मड
ृ जी॒वसे ॓ ॥ १०.२॥
śivā rudrasya’ bheṣajī tayā’ no mṛḍa jīvase” ||

इ॒माóè%॒&ाय॑ त॒ वसे॑ कप॒ Dद8 ने ॓ ^॒य:वी॑राय॒ ;भ॑रामहे म॒ 3तम ् ।
imāgṃ rudrāya’ tavase’ kapardine” kṣayadvī’rāyaprabha’rāmahe matim |

यथा॑ नः॒ शमस॑‰व॒ पदे॒ चत4ु॑ पदे॒ ववं॑ प॒ 4टं
ु sामे॑
yathā’ naḥ śamasa’d dvipade catu’ṣpade viśva’ṃ puṣṭaṃ grāme’

अ॒ िम!नना॑तरु म ् ॥ १०.३॥
asminnanā’turam |

म॒ डा
॑ वीराय॒ नम॑सा वधेम ते ।
ृ नो॑ %&ो॒तनो॒ मय॑कृhध ^॒य:
mṛḍā no’ rudrota no maya’skṛdhi kṣayadvī’rāya nama’sā vidhema te |

य\छं च॒ योच॒ मनर॑ु ाय॒ जे प॒ ता तद॑ याम॒ तव॑ %&॒ ;णी॑तौ ॥ १०.४॥
yacchaṃ ca yośca manu’rāyaje pitā tada’śyāma tava’ rudra praṇī’tau |

मा नो॑ म॒ हा!त॑म॒ त
ु मा नो॑ अभ8॒ कं मा न॒ उ^॑!त-म॒ त
ु मा न॑ उŠ^॒तम ् ।
mā no’ mahānta’muta mā no’ arbhakaṃ mā na ukṣa’ntamuta mā na’ ukṣitam |

मा नो॑ वधीः प॒ तरं ॒ मोत मा॒तरं॑ ;॒ या मा न॑त॒ नव
ु ो॑ %& रZiरषः ॥ १०.५॥
mā no’ vadhīḥ pitaraṃ motamātara’ṃ priyā mā na’stanuvo’ rudra rīriṣaḥ |

॑ ु रZiरषः ।
मान॑तो॒के तन॑य॒ े मा न॒ आयु॑ ष॒ मा नो॒ गोष॒ ु मा नो॒ अवेष
mā na’stoke tana’ye mā na āyu’ṣi mā no goṣumā no aśve’ṣu rīriṣaḥ |

वी॒रा!मा नो॑ %& भाम॒ तोऽव॑धी-ह8॒व4म॑!तो॒ नम॑सा वधेम ते ॥ १०.६॥
vīrānmā no’ rudra bhāmitoava’dhīr-haviṣma’nto nama’sā vidhema te |

आरा+ते॑ गो॒„न उ॒ त प%
॑ू ष॒ „ने ^॒य:वी॑राय स॒ ‚नम॒ 
मे ते॑ अतु ।

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ārātte’ goghna uta pū’ruṣaghne kṣayadvī’rāya sum-namasme te’ astu |

र^ा॑ च नो॒ अhध॑ च दे व V॒ 5यथा॑
च नः॒ शम8॑ य\छ :व॒ बहा8ः◌॓ ॥ १०.७॥

rakṣā’ ca no adhi’ ca deva brūhyathā’ ca naḥ śarma’ yaccha dvibarhā”ḥ | 

त॒ Dह
8॒ दं॒ यव
भी॒म-मप
्।
ु /॒ तं
ु ग॑तस
ु ा॑नं म॒ ग!न
ु॑ ह॒+नम
ु ॒ sम


stuhi śrutaṃ ga’rtasadaṃ yuvā’naṃmṛganna bhīmamu’pahantumugram |

म॒ डा
ृ ज॑iर॒े %॑ &॒ तवा॑नो अ॒ !य!ते॑ अ॒ मि!नव॑प!त॒ ु सेनाः◌॓ ॥ १०.८॥
mṛḍā ja’ritre ru’dra stavā’no anyante’ asmanniva’pantusenā”ḥ |

॑8 ृ
पiर॑ णो %॒&य॑ हे 3तवणGत
8॒
घा॒योः ।
ु 3तर॑
॒ ु पiर॑ +वे॒षय॑ दम
pari’ṇo rudrasya’ hetir-vṛ’ṇaktu pari’ tveṣasya’ durmati ra’ghāyoḥ |

अव॑ िथ॒ रा मघ॑व:Kयतन4ु व॒ मी‹व॑तो॒काय॒ तन॑याय मड
ृ य ॥ १०.९॥
ava’ sthirāmaghava’d-bhyas-tanuṣva mīḍh-va’stokāya tana’yāya mṛḍaya |

मीढु॑4टम॒ शव॑तम श॒ वो नः॑ स॒ मना॑
भव ।

mīḍhu’ṣṭama śiva’mata śivo na’ḥ sumanā’ bhava |

प॒ रम
॒ े॒ व॒ ^
॑ु ं 3न॒ धाय॒ कृि+तं॒ वसा॑न आच॑र॒ पना॑कं॒ वo॒ दाग॑Dह ॥ १०.१०॥
ृ आयध
parame vṛkṣa āyu’dhannidhāya kṛttiṃ vasā’na āca’ra pinā’kaṃ bibhradāga’hi | 

व†क॑iरद॒ वलो॑Dहत॒ नम॑ते अतु भगवः ।
viki’rida vilo’hita nama’ste astu bhagavaḥ |

याते स॒ हpóè◌॑हे॒तयो॒ऽ!यम॒ मि!नव॑प!त॒ ु ताः ॥ १०.११॥
yāste’ sahasrag’ṃhetayonyamasman-nivapantu tāḥ |

स॒ हpा॑|ण सहp॒ धा बा॑हु॒वोतव॑ हे॒ तयः॑ ।
sahasrā’ṇi sahasradhā bā’huvostava’ hetaya’ḥ |

तासा॒मीशा॑नो भगवः परा॒चीना॒ मख
ु ा॑ कृhध ॥ १०.१२॥
tāsāmīśā’no bhagavaḥ parācīnā mukhā’ kṛdhi || 10 ||

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Anuvaka 11
In the eleventh Anuvaka Rudra’s accomplishments are profusely praised and his benevolence is invoked
with unconditional salutations. This Anuvaka is chanted for blessings of one’s progeny, the enhancement
of longevity, visiting of sacred places, and acquiring knowledge of past, present and future.

स॒ हpा॑|ण सहp॒ शो ये %॒&ा अhध॒ भ‚
ू या॓म ् ।
sahasrā’ṇi sahasraśo ye rudrā adhi bhūmyā”m |

तेषाóè◌॑सहpयोज॒ नेऽव॒ ध!वा॑3न त!मस ॥ ११.१॥
teṣāg’ṃ sahasrayojaneஉvadhanvā’ni tanmasi |


अ॒ िमन ् म॑ह॒+यण8॒ वेऽ!तiर॑
^े भ॒ वा अhध॑ ॥ ११.२॥
asmin-ma’hat-ya’rṇave”உntari’kṣe bhavā adhi’ |

नील॑sीवाः श3त॒ क(ठाः◌॓ श॒ वा8 अ॒ धः ^॑माच॒ राः ॥ ११.३॥
nīla’grīvāḥ śitikaṇṭhā”ḥ śarvāadhaḥ, kṣa’mācarāḥ |

नील॑sीवाः श3त॒ क(ठा॒ Dदवóè◌॑%॒&ा उप॑h/ताः ॥ ११.४॥
nīla’grīvāḥ śitikaṇṭhā divag’ṃ rudrā upa’śritāḥ |

ये व॒ ^े
ृ षु॑ स॒ िपंज॑रा॒ नील॑sीवा वलो॑Dहताः ॥ ११.५॥

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ye vṛkṣeṣu’ saspiñja’rānīla’grīvā vilo’hitāḥ |
ये भ॒ ताना॒
मhध॑पतयो वश॒ खासः॑ कप॒ Dद8 नः॑ ॥ ११.६॥

ye bhūtānām-adhi’patayo viśikhāsa’ḥ kapardi’naḥ |

॑ ु व॒ वIय॑ि!त॒ पाेष
॑ ॒ ु पबतो॒ जनान ्॑ ॥ ११.७॥
ये अ!नेष
ye anne’ṣuvividhya’nti pātre’ṣu piba’to janān’ |

ये प॒ थां प॑hथ॒ र^॑य ऐलब॒ दा
ु ः॑ ॥ ११.८॥
ृ य॒ ]यध
ye pathāṃ pa’thirakṣa’ya ailabṛdā’ yavyudha’ḥ |

ये ती॒था83न॑ ;॒ चर॑ ि!त॒ स॒ काव॑
!तो 3नष॒ Ahगणः॑ ॥ ११.९॥

yetīrthāni’ pracara’nti sṛkāva’nto niṣaṅgiṇa’ḥ |

य ए॒ ताव॑!तच॒ भय
ू ाóè◌॑सच॒ Dदशो॑ %॒&ा व॑तिथ॒ रे ।
ya etāva’ntaśca bhūyāg’ṃsaśca diśo’ rudrā vi’tasthire |

तेषाóè◌॑सहp-योज॒ ने ऽव॒ ध!वा॑3न त!मस ॥ ११.१०॥
teṣāg’ṃ sahasrayojaneஉvadhanvā’ni tanmasi |

नमो॑ %॒&ेKयो॒ ये पh॑ ृ थ॒ ]यां ये ॓ ऽ!तiर॑ ^े॒
namo’ rudhrebhyo ye pṛ’thivyāṃ ye”antari’kṣe

ये Dद॒ व येषा॒म!नं॒ वातो॑ व॒ ष॒ 8 मष॑व॒-तेKयो॒ दश॒
ye divi yeṣāmannaṃ vāto’ var-ṣamiṣa’vas-tebhyo daśa

;ाची॒द8श॑ दŠ^॒णा दश॑ ;॒ तीची॒द8शोदZ॑ची॒द8शो॒Iवा8तेKयो॒
prācīrdaśa’ dakṣiṇā daśa’ pratīcīr-daśo-dī’cīr-daśordhvās-tebhyo

नम॒ ते नो॑ मड
ृ य!त॒ ु ते यं :व॒ 4मो यच॑ नो॒ :वेि4ट॒
namaste no’ mṛḍayantu te yaṃ dviṣmo yaśca’no dveṣṭi

तं वो॒ ज‚भे॑ दधाम ॥ ११.११॥
taṃ vo jambhe’ dadhāmi || 11 ||
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Anuvaka Conclusion
॑ ं यजामहे सग
॑ 
यंबक
्।
ु ॒ ि!धं पि॑ु 4ट॒ वध8नम
trya’mbakaṃ yajāmahe sugandhiṃ pu’ṣṭivardha’nam |

॑ु8
उ॒ वा8॒%॒कम॑व॒ ब!ध॑ना!म॒ +यो-म
^ीय॒
माऽमत

ृ ा॓त ् ॥ १॥
urvārukami’va bandha’nān-mṛtyo’r-mukṣīya māamṛtā”t |

यो %॒&ो अ॒ #नौ यो अ॒ Xसु य ओष॑धीष॒ ु ।
yo rudro agnau yo apsu ya oṣa’dhīṣu

यो %॒&ो ववा॒ भव
॑ ाऽऽव॒ वेश॒ तमै॑ %॒&ाय॒ नमो॑ अतु ॥ २॥
ु न
yo rudro viśvā bhuva’nā viveśatasmai’ rudrāya namo’ astu |

तम4ु॑ टुDह॒ यः िव॒ षःु स॒ ध!वा॒
यो व॑वय॒ ^॑य3त भेष॒जय॑ ।

tamu’ ṣṭuhi yaḥ sviṣuḥ sudhanvā yo viśva’sya kṣaya’ti bheṣajasya’ |

यaवा॓म॒हे सौ॓मन॒ साय॑ %॒&ं नमो॓भ द.॒ वमसरु॑ ं दव
ु य ॥ ३॥
yakṣvā”mahe sau”manasāya’ rudraṃ namo”bhir-devamasu’raṃ duvasya |

अ॒ यं मे॒ हतो॒ भग॑वान॒ यं मे॒ भग॑व+तरः ।
ayaṃ me hasto bhaga’vānayaṃ me bhaga’vattaraḥ |


अ॒ यं मे ॓ व॒ व-भेषजो॒
ऽयóè श॒ वाभ॑मश8नः ॥ ४॥
ayaṃ me” viśvabhe”ṣajoஉyagṃśivābhi’marśanaḥ |

ये ते॑ स॒ हp॑म॒यत
ु ॒ ं पाशा॒ म+ृ यो॒ म+या8॑य॒ ह!त॑वे ।
ye te’ sahasra’mayutaṃ pāśā mṛtyo martyā’ya hanta’ve |
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तान ् य॒ `य॑ मा॒यया॒ सवा8॒नव॑ यजामहे ।
tān yaṅñasya’māyayā sarvānava’ yajāmahe |

म॒ +यवे
॒ वाहा॑ म॒ +यवे
॒ वाहा॓ ॥ ५॥


mṛtyave svāhā’ mṛtyave svāhā” |

ओं नमो भगवते %&ाय व4णवे म+ृ यम
ु॑ . पा॒Dह ।
oṃ namo bhagavate rudrāya viṣṇave mṛtyu’rme pāhi ||

;ाणानां sि!थरस %&ो मा॑ वशा॒!तकः ।
prāṇānāṃ granthirasi rudro mā’ viśāntakaḥ |

तेना!नेना॓Xयाय॒ व ॥ ६॥
tenānnenā”pyāyasva ||

नमो %&ाय व4णवे म+ृ यम
ु . पाDह
oṃ namo rudrāya viṣṇave mṛtyu’rme pāhi ||

॥ ओं शाि!तः॒ शाि!तः॒ शाि!तः॑ ॥
sadāśivom |
oṃ śāntiḥ śāntiḥ śānti’ḥ

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Chamakam
After praying and identifying Rudra with everything in the Namakam, the Chamakam is recited, in which
the devotee identifies himself with Lord Shiva and asks him to give him everything.
These excellent prayer is intended for the bulk of the people and everything to be cherished in the world
is included in this ascend to the state of Jnani to attain Moksha i.e. eternal happiness. Chamakam assures
granting of what all you ask in a full-throated manner unabashed. The creator makes no distinction
between the things of the world and the other world. Both belong to him and desire born out of Virtue is
really manifestation of divinity and Dharma.
Chamakam furnishes completely the ideal of human happiness and defines in the highest degree the
desires and do not delimit to be asked or to be granted.

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Anuvaka 1
In the first Anuvaka prayer is made to keep fit in the human being his vitalities internal and sensory
organs and mind hale and healthy, a long and peaceful and happy old age.

अ#ना॑व4णू सजोष॑समा
े॒ वध8॑!तु वां॒ hगरः॑ ।
oṃ agnā’viṣṇo sajoṣa’semāva’rdhantu vāṃ gira’ḥ |

:य‚
े राग॑तम ् ।
ु नैवा8ज॑भ॒
dyumnair-vāje’bhirāga’tam |

वाज॑च मे ;स॒ वच॑ मे॒
vāja’śca me prasavaśca’ me

;य॑3तच मे॒ ;स॑3तच मे धी॒3तच॑ मे॒ Oतु॑ च मे॒
praya’tiśca me prasi’tiśca me dhītiśca’ me kratu’śca me 

वर॑ च मे॒ लोक॑च मे /ा॒वच॑ मे॒ /3ु त॑च मे॒

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svara’śca meśloka’śca me śrāvaśca’ me śruti’śca me

Nयो3त॑च मे॒ सव
ु ॑ च मे ;ा॒णच॑ मेऽपा॒नच॑ मे
jyoti’śca me suva’śca me prāṇaśca’ meஉpānaśca’ me

]या॒नच॒ मेऽसु॑ च मे hच॒ +तं च॑ म॒ आधी॑तं च मे॒
vyānaśca meஉsu’śca me cittaṃ ca’ ma ādhī’taṃ ca me

वाGच॑ मे॒ मनच॑ मे॒ च^ु॑च मे॒ /ों॑ च मे॒ द^॑च मे॒
vākca’ me mana’śca me cakṣu’śca meśrotra’ṃ ca me dakṣa’śca me

बलं॑ च म॒ ओज॑च मे॒ सह॑ च म॒ आयु॑ च मे
bala’ṃ ca ma oja’śca me saha’śca ma āyu’śca me

ज॒ रा च॑ म आ॒+मा च॑ मे त॒ नू च॑ मे॒ शम8॑ च मे॒ वम8॑ च॒ मे
jarā ca’ maātmā ca’ me tanūśca’ me śarma’ ca me varma’ ca

ऽAगा॑3न च मे॒ ऽथा3न॑ च मे॒ पBóè◌॑ष च मे॒
meஉṅgā’ni ca meஉsthāni’ ca me parūg’ṃṣi ca me

शरZरा॑|ण च मे ॥ १॥
śarī’rāṇi ca me || 1 ||

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Anuvaka 2
The Second Anuvaka prayer is to make to gain prominence and leadership, common sense, intellectual
acumen, capability to face trying circumstances, Spiritual elevation, worldly splendor and enjoyments.

Nयै4‡यं॑ च म॒ आhध॑प+यं च मे म॒ !यु च॑ मे॒
jaiṣṭhya’ṃ ca ma ādhi’patyaṃ ca me manyuśca’ me

भाम॑च मेऽम॑च॒ मेऽ‚भ॑च मे जे॒ मा च॑ मे मDह॒मा च॑ मे
bhāma’śca meஉma’śca meஉmbha’śca me jemā ca’ me mahimā ca’ me

वiर॒मा च॑ मे ;hथ॒ मा च॑ मे व॒ 4मा8 च॑ मे &ाघ॒ या
ु च॑ मे

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varimā ca’ me prathimā ca’ me varṣmā ca’ me drāghuyā ca’ me

व॒ [ं
ृ च॑ मे॒ वृ [॑च मे स॒ +यं च॑ मे /॒[ा च॑ मे॒
vṛddhaṃ ca’ me vṛddhi’śca me satyaṃ ca’ me śraddhā ca’ me

जग॑\च मे॒ धनं॑ च मे॒ वश॑च मे॒ ि+वष॑च मे OH॒डा च॑ मे॒
jaga’cca me dhana’ṃ ca mevaśa’śca me tviṣi’śca me krīḍā ca’ me

मोद॑ च मे जा॒तं च॑ मे ज3न॒ 4यमा॑णं च मे स॒ Gतं
च॑ मे

moda’śca me jātaṃ ca’ me janiṣyamā’ṇaṃ ca me sūktaṃ ca’ me

सक
ु ृ॒ तं च॑ मे व॒ +तं च॑ मे॒ वे:यं॑ च मे भ॒ तं
ू च॑ मे
sukṛtaṃ ca’ me vittaṃ ca’ me vedya’ṃ ca me bhūtaṃ ca’ me

भव॒ 4य\च॑ मे स॒ गं
च म ऋ॒[ं च॑ म॒
ु च॑ मे स॒ पथं

bhaviṣyacca’ me sugaṃ ca’ me supathaṃ ca ma ṛddhaṃ ca ma

ऋ[॑च मे क् ~ल॒ Xतं
ु च॑ मे॒ क् ~लिु Xत॑च मे म॒ 3तच मे
ṛddhiśca me kluptaṃ ca’ me klupti’śca me matiśca’ me

सम
ु ॒ 3तच॑ मे ॥ २॥
sumatiśca’ me || 2 ||

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Anuvaka 3
The third develops innate urge of God and meditative flights and spiritual ecstasy, service to Divinity and
humanity and a condition where the world wants him and he wants the world for upliftment.

शं च॑ मे॒ मय॑च मे ;॒ यं च॑ मेऽनक
ु ा॒मच॑ मे॒
śaṃ ca’ me maya’śca me priyaṃ ca’ meஉnukāmaśca’ me

काम॑च मे सौमन॒ सच॑ मे भ॒ &ं च॑ मे॒ /ेय॑ च मे॒
kāma’śca me saumanasaśca’ mebhadraṃ ca’ me śreya’śca me

वय॑च मे॒ यश॑च मे॒ भग॑च मे॒ &व॑णं च मे
vasya’śca me yaśa’śca me bhaga’śca me dravi’ṇaṃ ca me

य॒ !ता च॑ मे ध॒ ता8 च॑ मे॒ ^ेम॑ च मे॒ ध3ृ त॑च मे॒
yantā ca’ me dhartā ca’ me kṣema’śca me dhṛti’śca me 

ववं॑ च मे॒ मह॑ च मे सं॒ व\च॑ मे॒ `ां॑ च मे॒

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viśva’ṃ ca me maha’śca me saṃvicca’ meṅñātra’ṃ ca me

सू च॑ मे ;॒ सू च॑ मे॒ सी॑रं च मे ल॒ यच॑ म ऋ॒तं च॑ मे॒
sūśca’ me prasūśca’ me sīra’ṃ ca me layaśca’ ma ṛtaṃ ca’ me

ऽमत
॑ृ ं च मेऽय॒ aमं च॒ मेऽना॑मय\च मे जी॒वातु॑ च मे
உmṛta’ṃ ca meஉyakṣmaṃ ca meஉnā’mayacca me jīvātu’śca me

दZघा8य॒ +वं
ु च॑ मेऽनम॒ ं च॒ मेऽभ॑यं च मे स॒ गं
ु च॑ मे॒
dīrghāyutvaṃ ca’ meஉnamitraṃ cameஉbha’yaṃ ca me sugaṃ ca’ me

॑ च मे ॥ ३॥
शय॑नं च मे स॒ षा
ू च॑ मे स॒ Dदनं

śaya’naṃ ca me sūṣā ca’ me sudina’ṃ ca me || 3 ||

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Anuvaka 4
The fourth assures of courtesy, fitness of the body and the best food for the body, cozy and comfort.

ऊGच8॑ मे स॒ न
ू त
ृ ा॑ च मे॒ पय॑च मे॒ रस॑च मे
ūrkca’ me sūnṛtā’ ca me paya’śca me rasa’śca me

घ॒ तं
ृ च॑ मे॒ मध॑ु च मे॒ सि#ध॑च मे॒ सपी॑3तच मे
ghṛtaṃ ca’ me madhu’ ca me sagdhi’śca mesapī’tiśca me

कृ॒षच॑ मे॒ विृ 4ट॑ च मे॒ जैं॑ च म औ॒3Ž॑ :यं च मे
kṛṣiśca’ me vṛṣṭi’śca me jaitra’ṃ ca ma audbhi’dyaṃ ca me

र॒3यच॑ मे॒ राय॑च मे प॒ 4टं
ु च॑ मे॒ पिु 4ट॑ च मे
rayiśca’ me rāya’śca me puṣṭaṃ ca me puṣṭi’śca me 

व॒ भु च॑ मे ;॒ भु च॑ मे ब॒ हु च॑ मे॒ भय
ू ॑ च मे
vibhu ca’ me prabhu ca’ me bahu ca’ me bhūya’śca me

प॒ णc
ू च॑ मे प॒ ण8
ू तर॑ ं च॒ मेऽŠ^॑3तच मे॒ कूय॑वाच॒ मे
pūrṇaṃ ca’ me pūrṇata’raṃ ca meஉkṣi’tiśca me kūya’vāśca me

ऽ!नं॑ च॒ मेऽ^ु\च मे ~ी॒Dहय॑च मे॒ यवा॓च मे॒ माषा॓च मे॒
உnna’ṃ ca meஉkṣu’cca mevrīhaya’śca me yavā”śca me māṣā”śca me
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3तला॓च मे म॒ :गाच॑
मे खxवा॓च मे गो॒धम

ू ा॑च मे
tilā”śca me mudgāśca’ me khalvā”śca megodhūmā”śca me

म॒ सरु ा॓च मे ;॒ यग
ं व
॑ च॒ मेऽणवच मे
masurā”śca me priyaṅga’vaśca meஉṇa’vaśca me 

या॒माका॓च मे नी॒वारा॓च मे ॥ ४॥
śyāmākā”śca menīvārā”śca me || 4 ||

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Anuvaka 5
The fifth asks for the Nava ratnas, the precious stones and all the animals to sub serve his interest and the
qualified materials best in their form for his rituals.


अमा॑ च मे॒ मिृ +त॑का च मे hग॒ रय॑च मे॒ पव8ताच
मे॒
aśmā ca’ me mṛtti’kā ca me giraya’śca me parva’tāśca me 

सक॑ताच मे॒ वन॒ पत॑यच मे॒ Dहर॑ (यं च॒ मे
sika’tāśca me vanas-pata’yaśca mehira’ṇyaṃ ca me

ऽय॑च मे॒ सीसं॑ च मे॒ पु॑ च मे या॒मं च॑ मे
உya’śca me sīsa’ṃ ca me trapu’śca me śyāmaṃ ca’ me

लो॒हं च॑ मे॒ ऽि#नच॑ म॒ आप॑च मे वी॒%ध॑च म॒
lohaṃ ca’ meஉgniśca’ ma āpa’śca me vīrudha’śca ma

ओष॑धयच मे कृ4टप॒ \यं च॑ मेऽकृ4टप॒ \यं च॑ मे

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oṣa’dhayaśca me kṛṣṇapacyaṃ ca’ meஉkṛṣṇapacyaṃ ca’ me

sा‚याच॑ मे प॒ शव॑ आर॒(याच॑ य॒ `ेन॑ कxप!तां
grāmyāśca’ me paśava’ āraṇyāśca’ yaṅñena’ kalpantāṃ 

व॒ +तं च॑ मे॒ वि+त॑च मे भ॒ तं
ू च॑ मे॒ भ3ू त॑च मे॒
vittaṃ ca’me vitti’śca me bhūtaṃ ca’ me bhūti’śca me

वसु॑ च मे वस॒ 3तच॑ मे॒ कम8॑ च मे॒ शिGत॑च॒ मे
vasu’ ca me vasatiśca’ me karma’ ca me śakti’ścame

ऽथ8च॑ म॒ एम॑च म॒ इ3त॑च मे॒ ग3त॑च मे ॥ ५॥
உrtha’śca ma ema’śca ma iti’śca me gati’śca me || 5 ||

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Anuvaka 6
The sixth emphasizes the importance of Indra as a co-sharer in the offerings to the other Gods. Thus
makes him big to get the major obtainers of Havis among all Gods and his special honour and supremacy.

अ॒ ि#नच॑ म॒ इ!&॑ च मे॒ सोम॑च म॒ इ!&॑ च मे
agniśca’ ma indra’śca me soma’śca ma indra’śca me

सव॒ ता च॑ म॒ इ!&॑ च मे॒ सर॑ वती च म॒ इ!&॑ च मे
savitā ca’ ma indra’śca me sara’svatī cama indra’śca me

प॒ षा
ू च॑ म॒ इ!&॑ च मे॒ बह
ृ ॒ प3त॑च म॒ इ!&॑ च मे
pūṣā ca’ ma indra’śca me bṛhaspati’śca ma indra’śca me 

म॒ च॑ म॒ इ!&॑ च मे॒ व%॑ णच म॒ इ!&॑ च मे॒
mitraśca’ maindra’śca me varu’ṇaśca ma indra’śca me

+व4टा॑ च म॒ इ!&॑ च मे धा॒ता च॑ म॒ इ!&॑ च मे॒
tvaṣṭhā’ ca ma indra’śca me dhātā ca’ ma indra’ścame

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व4णु॑च म॒ इ!&॑ च मे॒ ऽिवनौ॑ च म॒ इ!&॑ च मे
viṣṇu’śca ma indra’śca meஉśvinau’ ca ma indra’śca me

म॒ %त॑च म॒ इ!&॑ च मे॒ ववे॑ च मे दे॒ वा इ!&॑ च मे
maruta’śca ma indra’śca meviśve’ ca me devā indra’śca me

पhृ थ॒ वी च॑ म॒ इ!&॑ च मे॒ ऽ!तiर॑ ^ं च म॒ इ!&॑ च मे॒
pṛthivī ca’ ma indra’śca meஉntari’kṣaṃ ca ma indra’śca me

:यौच॑ म॒ इ!&॑ च मे॒ Dदश॑च म॒ इ!&॑ च मे
dyauśca’ ma indra’śca me diśa’śca ma indra’śca me

मध
ू ा8 च॑ म॒ इ!&॑ च मे ;॒ जाप॑3तच म॒ इ!&॑ च मे ॥ ६॥
mūrdhā ca’ ma indra’śca me prajāpa’tiścama indra’śca me || 6 ||

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Anuvaka 7
The Seventh lists the various instruments necessary for some and sacrifices in the “Homa Kunda”, the site
of offerings to the fire God with Svahakara.

अ॒ óè◌॒शु च॑ मे र॒िमच॒ मेऽदा॓Kयच॒ मेऽhध॑प3तच म
agṃśuśca’ me raśmiśca meஉdā”bhyaśca meஉdhi’patiśca ma

उपा॒óè◌॒शु च॑ मेऽ!तया8॒मच॑ म ऐ!&वाय॒ वच॑ मे
upāgṃśuśca’ meஉntaryāmaśca’ ma aindravāyavaśca’ me

मैाव%॒णच॑ म आिव॒ नच॑ मे ;3त;॒ थान॑च मे
maitrāvaruṇaśca’ ma āśvinaśca’ me pratiprasthāna’śca me

श॒ Oच॑
मे म॒ !थी च॑ म आsय॒ णच॑ मे वैवदे॒ वच॑ मे

śukraśca’ me manthī ca’ ma āgrayaṇaśca’ me vaiśvadevaśca’ me
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…॒ वच॑
मे वैवान॒ रच॑ म ऋतs
ु ॒ हाच॑ मे

dhruvaśca’ me vaiśvānaraśca’ ma ṛtugrahāśca’ me

ऽ3तsा॒5या॓च म ऐ!&ा॒#नच॑ मे वैवदे॒ वच॑ मे
உtigrāhyā”śca ma aindrāgnaśca’ me vaiśvadevaśca’ me

म%+व॒ तीया॓च मे माहे॒ !&च॑ म आDद॒ +यच॑ मे
marutvatīyā”śca me māhendraśca’ ma ādityaśca’ me

साव॒ च॑ मे सारव॒ तच॑ मे पौ॒4णच॑ मे
sāvitraśca’ me sārasvataśca’ me pauṣṇaśca’ me

पा+नीव॒ तच॑ मे हाiरयोज॒ नच॑ मे ॥ ७॥
pātnīvataśca’ me hāriyojanaśca’ me || 7 ||

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Anuvaka 8
The eighth lists the various instruments necessary for some and sacrifices in the “Homa Kunda”, the site
of offerings to the fire God with Svahakara.

इ॒Iमच॑ मे ब॒ Dह8च॑ मे॒ वेDदशच
्॑ मे॒ hधि4ण॑याच मे॒
idhmaśca’ me barhiśca’ me vedi’śca me diṣṇi’yāśca me

pच
ु ॑च मे चम॒ साच॑ मे॒ sावा॑णच मे॒ वर॑ वच म
sruca’śca me camasāśca’ megrāvā’ṇaśca me svara’vaśca ma

उपर॒वाच॑ मे ऽhध॒ षव॑णे च मे &ोणकल॒ शच॑ मे
uparavāśca’ meஉdhiṣava’ṇe ca me droṇakalaśaśca’ me

वाय॒ ]या॑3न च मे पत
ू ॒ भ\
ृ च॑ मे आधव॒ नीय॑च म॒
vāyavyā’ni ca me pūtabhṛcca’ ma ādhavanīya’śca ma

॓ च मे हव॒ धा8न॑ं च मे ग॒ हाच॑
आ#नी…ं
मे॒ सद॑ च मे

āgnī”dhraṃ ca me havirdhāna’ṃ ca megṛhāśca’ me sada’śca me

परु ो॒डाशा॓च मे पच॒ ताच॑ मेऽवभ॒ थच॑
मे

puroḍāśā”śca me pacatāśca’ meஉvabhṛthaśca’ me 

वगाका॒रच॑ मे ॥ ८॥
svagākāraśca’ me || 8 ||
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Anuvaka 9
The ninth is the prime prayer consists of all the contents of four Vedas.

॑8 मे
अ॒ ि#नच॑ मे ध॒ म8च॑ मे॒ ऽक8च॑ मे॒ सय
ू च
agniśca’ me gharmaśca’ meஉrkaśca’ me sūrya’śca me

;ा॒णच॑ मेऽवमे॒ धच॑ मे पhृ थ॒ वी च॒ मे ऽDद॑ 3तच मे॒
prāṇaśca’ meஉśvamedhaśca’ me pṛthivī ca meஉdi’tiśca me

Dद3त॑च मे॒ :यौच॑ मे॒ शGव॑रZर॒Aगल
॑ ो Dदश॑च मे
ु य
diti’śca me dyauśca’ me śakva’rīraṅgula’yo diśa’śca me

य॒ `ेन॑ कxप!ता॒मG
ृ च॑ मे॒ साम॑ च मे॒ तोम॑च मे॒
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yaṅñena’ kalpantāmṛkca’ me sāma’ ca me stoma’śca me

यजु॑च मे दZ॒^ा च॑ मे॒ तप॑च म ऋ॒तु च॑ मे ~तं च॑ मे
yaju’śca me dīkṣā ca’ me tapa’śca ma ṛtuśca’ me vrataṃ ca’ me

ऽहोरा॒यो॓व॒ 4Sया
8ृ
बह
॑ ृ &थ!त॒ रे च॑ मे य॒ `ेन॑ कxपेताम ् ॥ ९॥
உhorātrayo”r-dṛṣṭyā bṛ’hadrathantare ca me yaṅñena’ kalpetām || 9 ||

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Anuvaka 10
The tenth invokes all the biological species to co-operate in his daily wealth and also for the sacrificial
fire. It also involves higher spiritual elevations, and makes it as Jnana Yajna.

॓ मे व॒ +साच॑ मे॒ यव॑च मे य
गभा8च
॒ ् ॒ वी च॑ मे
garbhā”śca me vatsāśca’ me tryavi’śca me tryavīca’ me

Dद+य॒ वाS च॑ मे Dद+यौ॒हZ च॑ मे॒ पYचा॑वच मे
dityavāṭ ca’ me dityauhī ca’ mepañcā’viśca me

पYचा॒वी च॑ मे व॒ +सच॑ मे व॒ +सा च॑ मे
pañcāvī ca’ me trivatsaśca’ me trivatsā ca’ me

तय
8॒ ाS च॑ मे तय
ु व
ु ॒हZ च॑ मे प4ठ॒ वाS च॑ मे प4ठौ॒हZ च॑ म
turyavāṭ ca’ me turyauhī ca’ me paṣṭhavāṭ ca’ me paṣṭhauhī ca’ ma

उ॒ ^ा च॑ मे व॒ शा च॑ म ऋष॒ भच मे वे॒ह\च॑ मे
ukṣā ca’ me vaśā ca’ ma ṛṣabhaśca’ me vehacca’ me

ऽन॒ वाYच॑ मे धे॒ नु च॑ म॒ आयय
8॒ ेन॑ कxपतां
ु॑ `
உnaḍvāṃ ca me dhenuśca’ ma āyu’r-yaṅñena’ kalpatāṃ
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;ा॒णो य॒ `ेन कxपतामपा॒नो य॒ `ेन॑ कxपतां
prāṇo yaṅñena’ kalpatām-apānoyaṅñena’ kalpatāṃ

]या॒नो य॒ `ेन॑ कxपतां॒ च^ु॑य`
8॒ न
े ॑ कxपता॒óè◌॒
vyāno yaṅñena’ kalpatāṃ cakṣu’r-yaṅñena’ kalpatāg

/ों॑ य॒ `ेन॑ कxपतां॒ मनो॑ य॒ `न
े ॑ कxपतां॒
śrotra’ṃ yaṅñena’ kalpatāṃ mano’ yaṅñena’ kalpatāṃ

वा#य॒ `ेन॑ कxपतामा॒+मा य॒ `न
े ॑ कxपतां
vāg-yaṅñena’ kalpatām-ātmā yaṅñena’

य॒ `ो य॒ `ेन॑ कxपताम ् ॥ १०॥
kalpatāṃ yaṅñoyaṅñena’ kalpatām || 10 ||

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Anuvaka 11
The Eleventh Anuvaka brings out the long list of benedictions asked for in the odd divine number and
even human numbering. Chamakam roots are firmly implanted in the worldly desires ultimately leading
to the divine fulfillment. It is prayed that the Divine is immortal, infinite and is the cause of earth and
heaven, space and time, reborn after the end of everything and is the presiding deity.

एका॑ च मे 3त॒ pच॑ मे॒ पYच॑ च मे स॒ Xत च॑ मे॒
ekā’ ca me tisraśca’ me pañca’ ca me sapta ca’ me

नव च म॒ एका॑दश च मे॒ यो॑दश च मे॒ पंच॑दश च मे
nava’ ca ma ekā’daśa ca me trayodaśa came pañca’daśa ca me

स॒ Xतद॑ श च मे॒ नव॑दश च म॒ एक॑ वóèश3तच मे॒
saptada’śa ca me nava’daśa ca ma eka’vigṃśatiśca me 

यो॑वóèश3तच मे॑ पंच॑वóèश3तच मे
trayo’vigṃśatiśca me pañca’vigṃśatiśca me

स॒ Xतव॒ óè◌॑श3तच मे॒ नव॑वóèश3तच म॒
sapta vig’ṃśatiśca me nava’vigṃśatiśca ma

एक॑óèश\च मे॒ य॑िóèश\च मे॒
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eka’trigṃśacca me traya’strigṃśacca me

चत॑pच मे॒ ऽ4टौ च॑ मे॒ :वाद॑ श च मे॒ षोड॑श च मे
cata’s-raśca meஉṣṭau ca’ me dvāda’śa ca me ṣoḍa’śa ca me 

वóèश॒ 3तच॑ मे॒ चतु॑ व8óèश3तच मे॒ ऽ4टावóè◌॑श3तच मे॒
vigṃśatiśca’ me catu’rvigṃśatiśca meஉṣṭāvig’ṃśatiśca me

:वाóè◌॑श\च मे॒ षSóè◌॑श\च मे च+वiर॒óè◌॒श\च॑ मे॒
dvātrig’ṃśacca me ṣaṭ-trig’ṃśacca me catvārigṃśacca’ me

चतु॑ च+वाiरóèश\च॑ मे॒ ऽ4टाच॑+वाiरóèश\च मे॒
catu’ś-catvārigṃśacca meஉṣṭāca’tvārigṃśacca me

वाज॑च ;स॒ वचा॑प॒ जच॒ Oतु॑ च॒ सव
ु ॑ च म॒ धा8
ू च॒
vāja’śca prasavaścā’pijaśca kratu’śca suva’śca mūrdhā ca

]यिन॑यचा!+याय॒ नचा!+य॑च भौव॒ नच॒
vyaśni’yaś-cāntyāyanaś-cāntya’śca bhauvanaśca

भव
॑ ॒ चाhध॑प3तच ॥ ११॥
ु न
bhuva’naś-cādhi’patiśca || 11 ||

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Anuvaka Conclusion
इडा॑ दे व॒हूम8नय
॑ु `
8 ॒नीबह
8ृ ॒ प3त%Gथाम॒ दा3न॑
oṃ iḍā’ devahūr-manu’r-yaṅñanīr-bṛhaspati’rukthāmadāni’

॑ ॒ वाः सG
शóèसष॒ :ववेदे
ू॓ त॒ वाचः॒ पhृ थ॑वीमात॒ मा8
śagṃsiṣad-viśve’-devāḥ sū”ktavācaḥ pṛthi’vimātarmā

मा॑ Dहóèसी॒मध
8 ु॑ म3न4ये॒ मधु॑ ज3न4ये॒ मधु॑ वaयाम॒
mā’ higṃsīr-madhu’ maniṣye madhu’ janiṣye madhu’ vakṣyāmimadhu’

मधु॑ वDद4याम॒ मधु॑मतीं दे॒ वेKयो॒ वाच॑म:
ु यासóè
vadiṣyāmi madhu’matīṃ devebhyo vācamudyāsagṃ

॑ तं मा॑ दे॒ वा अ॑व!तु
श/
ु ॒ षे
ू (यां◌॓ मन॒ 4ये
ु Kय॒
śuśrūṣeṇyā”m manuṣye”bhyastaṃ mā’ devā a’vantu

शो॒भायै॑ प॒ तरोऽनम
॑ु द!तु ॥
śobhāyai’ pitaroஉnu’madantu ||

॥ ओं शाि!तः॒ शाि!तः॒ शाि!तः॑ ॥
oṃ śāntiḥ śāntiḥ śānti’ḥ ||

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Kshama Prarthana
Yadha Kshara Pada bhrashtam matraheenam tuyadhbhaveth
tat sarvam kshamÿatam deva narayana namo'stu te ||
visarga bindu matrani padha paadha ksharani ca |
nyoonani chaati riktani kshamasvaeshvara ||

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