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Mantra 1
द्रापे अन्धसस्पते दरिद्रन्नीललोहित ।
एषां पुरुषाणामेषां पशूनां माभेर्मारो मो एषां किञ्च नाममत् ।
Meaning:
द्रापे-
O producer of disgusting condition, अन्धसः- of
food, पते- master (giver of food), दरिद्रत्-
O poor one (possessing nothing),
Unattached, नीललोहित-
Possessing body of half black and half red, एषां-
these (of mine), पुरुषाणां- to humans like son,
grandson etc., एषां- these (of mine), पशूनां-
of animals like cows, sheep etc., माभेः- do not cause
fear. एषां- Of these, किञ्चन-
anyone, मारः- not be destroyed. मो आममत्-
nor suffer from disease.
Explanation:
Having
worshipped Sri Parameswara from the second to ninth Anuvakam, prayer is
offered in this Anuvakam.
The four terms
in the first half of this mantra are terms of address of Sri Parameswara.
As he bestows disgusting conditions like sufferings of hell, many
miseries like poverty etc. on people in accordance with their sins, he is
addressed as द्रापिः here. As he also provides food and protects the
world, he is called अन्धसस्पते. Though he thus showers grace as well as
punishment, he does not have any special attachment or hatred to anyone
and this is indicated by the address दरिद्रत्. The address नीललोहित can
be interpreted in two ways- black in neck and red in rest of the body,
or, Ardhanariswara with Devi’s part in black and Easwara’s part in red.
In the latter
half of the mantra, prayer is offered for freedom from fear and growth
with good health of humans and animals dependent on oneself. The
addresses in the first half are in accord with this prayer. One can only
beg for fearlessness and health from one who produces disgusting
conditions like fear, disease etc. as a result of sins and one who
bestows food and protects us. As he is accompanied by Uma, whose very
form is compassion, he will certainly grant fearlessness, health etc.
Rishi for this mantra is Pulastya; Chandas is
Aastarapankti; Devata is Bhairavarudra.
Dhyanam:
“आगुल्फासितकञ्चुको डमरुकाश्लिष्टो लसत्कुण्डली
शूली कुण्डलितश्रवाः सतिलको मञ्जुक्वणन्नूपुरः ।
श्रीमन्निर्मलदन्तपङत्तिकिरणः श्वेतायमानाननो
देवो भैरववेषभूषिततनुर्ध्येयो मृडानीपतिः ॥“
“One should
meditate on Deva, consort of Parvati, with the appearance of
Bhairava, wearing black shirt extending down to ankle, holding damaruka
in one hand, Trisula in the other hand, wearing beautiful ear-rings,
tilaka mark on the forehead, sweet-sounding anklets on the feet, pure and
beautiful teeth and white face.”
Chanting of
this mantra ten thousand times while duly observing fast will help in
attaining the full power of the mantra. Benefits of chanting this mantra
include freedom from fear of all creatures, abatement of all fevers,
attainment of wealth and darshan of Lord Bhairava.
Mantra 2
या ते रुद्र शिवा तनूः शिवा विश्वाहभेषजी ।
शिवा रुद्रस्य भेषजी तया नो मृड जीवसे ॥
Meaning:
रुद्र- O
Parameswara, विश्वाहभेषजी - being medicine for
removal of disease, poverty etc. at all times, शिवा-
called ‘Sivaa’, शिवा- very
auspicious, या- that, ते-
your, तनूः- body, रुद्रस्य-
of you, who is doctor curing the disease of samsara, भेषजी- being
medicine, शिवा- the auspicious (body), तया- with
that also, नः- us, जीवसे- for living,
मृड- make comfortable.
Explanation:
Parameswara
has two forms- ‘Sivaa’ and ‘Ghora’. Of these, ‘Sivaa’ can be considered
as two- one, which removes all diseases and miseries like poverty of all
people at all times and bestows comforts; other, which bestows Atmagnana,
destroys the misery of samsara like birth, death etc. and grants the
bliss of Moksha. The term ‘Visvaahabheshaji’ refers to the first form and
‘Rudrasyabheshaji’, the second. The prayer here is for grant of
comfortable life by both these forms.
Rishi and Devata for this mantra are Sri Parameswara of
the form of Subrahmania; Chandas is Anushtup.
Dhyanam:
“द्रुतचामीकरप्रख्यं शक्तिपाणिं षडाननम् ।
मयूरवाहनारूढं स्कन्दरूपं शिवं स्मरेत् ॥“
“One should
meditate on Parameswara of the form of Subrahmania, brilliant like molten
gold, holding the weapon ‘Sakti’ (Vel) in the hand and seated on the
peacock mount.”
Full power of
this mantra will be realized by doing Pranayama 108 times and chanting
this mantra 5000 times. Chanting this mantra will bestow good progeny,
nourishment, health and wealth.
Mantra 3
इमाँ रुद्राय तवसे कपर्दिने क्षयद्वीराय प्रभरामहे मतिम् ।
यथा नः शमसद्विपदे चतुष्पदे विश्वं पुष्टं ग्रामे अस्मिन्ननातुरम्
॥
Meaning:
तवसे- Strong,
कपर्दिने- with matted locks, क्षयद्वीराय- to one
whose enemies are destroyed by mere sight, रुद्राय-
to Parameswara, who dispels the misery of samsara, इमां मतिं-
mental dhyanam, pooja etc., प्रभरामहे- we
specially perform. यथा- Following the method by which, नः-
to our, द्विपदे- creatures with two legs, चतुष्पदे-
animals with four legs, शं- comfort, असत्-
will come by, अस्मिन् ग्रामे- in this village of ours, विश्वं-
all animals, पुष्टं- well nourished (with no
deficiencies), अनातुरम्- free from
diseases, असत्- will be (we perform dhyanam, pooja that
way).
Explanation:
It is stated
here that we adore Sri Parameswara mentally so that in addition to the
humans and animals of one’s own, all animals in the village will be
happy. The following sloka from Purana makes it clear that if one person
in the village or town chants Rudram, all the residents there will be
free from disease, poverty and trouble from thieves.
“रुद्राध्यायी वसेद्यत्र ग्रामे वा नगरेपि वा ।
व्याधिदुर्भिक्षचोरादिबाधा तत्र न जायते ॥“
The four
adjectives- ‘Rudraya’, ‘Tavase’ etc. convey that Sri
Parameswara is capable of granting all comforts to all creatures.
रुद्राय- Can
there be any difficulty for one who relieves the person from the misery
of samsara, viz. birth and death, in removing small troubles occurring in
life!
तवसे- It
has been explained in the commentaries of Bhattabhaskara and Sayana that
he has the strength required for the above action. In the commentary of
Abhinavasankara, the term is considered as ‘तपसे’ meaning – one
possessed of the power of Knowledge.
कपर्दिने- This
means that he accomplishes tasks not capable of being performed by anyone
else.
कं-गङ्गाजलं-पर्दयति-
पालयतीति- कपर्दः- जटाजूटः- सः अस्यास्तीति- कपर्दी. It
was Parameswara alone who withstood and held in his matted locks the
torrential flow of Ganga, falling from the sky and incapable of being
stopped by anyone else.
क्षयद्वीराय- This conveys that he possesses
unparalleled valour.
It is but appropriate to pray to Parameswara, who has such
great powers, for the well being of all.
Mantra 4
मृडानो रुद्रोत नो मयस्कृधि क्षयद्वीराय नमसा विधेम ते
।
यच्छं च योश्च मनुरायजे पिता तदश्याम तव रुद्र प्रणीतौ
॥
Meaning:
रुद्र- O
Parameswara, नः- us, मृड- grant desires and
make comfortable. उत- Further, नः- to us, मयः-
bliss of Moksha, कृधि- grant. क्षयद्वीराय-
To the destroyer of our virulent sins, ते- to
you, नमसा विधेम- we prostrate
and worship. पिता- Our father-like, मनुः- Manu (the first human created
by Brahma), यत् शं च- the material comforts, योश्च-
and bliss of Moksha untouched by sorrow, तव प्रणीतौ- in your
grace, आयजे- earned, तत्- all
that, रुद्र- O Parameswara, अश्याम- (by
your grace) we also attain.
Explanation:
योः- यूयते- दुःखेन विना भूयते इति योः दुह्खासंभिन्नं
सुखं- मोक्ष इत्यर्थः.
Parameswara!
Grant us cattle, sons, wealth, food etc. and make us live comfortably in
this world. Further, please also grant us the bliss of Moksha. Please do
not think as to how to grant Moksha to these sinners. We prostrate and
worship you. However terrible our sins may be, will they not be
dispelled after we have worshipped you? ‘Kshyadviraya’ was
interpreted earlier as the destroyer of enemies by mere sight. Or, we may
also interpret that all the virulent sins are destroyed, once we worship
him. That through Parameswara’s grace, all happiness of this world as
well as the next is attained is not something new, but borne by
tradition. It is prayed that the happiness of this world and the next,
attained through Parameswara’s grace by Manu, the father of all humans
and teacher of dharmas of varnas and asramas to humans, should also be
granted to us.
The third and
fourth Riks are one mantra only; Rishi is Markandeya; Chandas is Jagati;
Devata is Rudra.
Dhyanam:
“दिव्यसिम्हासनासीनं स्तूयमानं महर्षिभिः ।
प्रसन्नवदनं ध्यायेत् सोमं सोमार्धशेखरम् ॥“
“One should meditate on Parameswara, seated on divine
throne, worshipped by Maharishis, with jubilant face, wearing half-moon
on the head and accompanied by Parvati.”
The main benefit of this mantra is the peace of cattle,
birds etc.
Mantra 5
मानो महान्तमुतमानो अर्भकं मान उक्षन्तमुत मा न उक्षितम् ।
मानोवधीः पितरं मोत मातरं प्रिया मानस्तनुवो रुद्र रीरिषः ॥
Meaning:
रुद्र- O
Parameswara, नः- our, महान्तं- old persons, मा रीरिषः-
do not trouble through disease etc. उत- Further, नः-
our, अर्भकं- children, मा रीरिषः- do not
trouble. नः- our, उक्षन्तं- youth, मा रीरिषः- do
not trouble. उत- Further, नः- our, उक्षितं-
foetus in womb, मा रीरिषः- do not trouble. नः-
our, पितरं- father, माऽवधीः- do not
catch. उत- Further, मातरं- mother, माऽवधीः- do
not catch. नः- Our, प्रियाः- loving, तनुवः-
bodies, मा रीरिषः- do not trouble.
Explanation:
In addition to
praying for the welfare of old persons, children, youth, foetus in womb,
father and mother of one’s own, the prayer extends to other relatives of
people known to the worshipper; hence the plural ‘नः’ has been
used. In this mantra a single usage of ‘मा नः’ would have
conveyed the prayer for not troubling all; but owing to the great love of
people known to the worshipper, ‘मा नः’ has been used with all
terms like ‘महान्तं, अर्भकं’ etc.
Rishi for this
mantra is Bhrigu; Chandas is Jagati; Devata is Sri Rudra in the form of
Nandiswara.
Dhyanam:
“बालेन्दुमकुटं देवं तरुणादित्यविग्रहम् ।
ध्यायेन्नन्दीश्वराकारं गणेश्वरसमावृतम् ॥“
“One should
meditate on Parameswara in the form of Nandikeswara, wearing the crescent
on the head, emitting brilliance like Sun and surrounded by Ganadhipatis.”
Chanting this
mantra will ensure peace for the relatives of the worshipper.
Mantra 6
मानस्तोके तनये मान आयुषि मानो गोषु मानो अश्वेषु रीरिषः ।
वीरान्मानो रुद्र भामितो वधीर्हविष्मन्तो नमसा विधेम ते ॥
Meaning:
रुद्र-
O Parameswara, भामितः- you who are angry with us (for not
having done things meant to be done), नः- our, तोके-
children, तनये- sons, मा रीरिषः- do not trouble. नः-
Our, आयुषि- lifespan, मा रीरिषः- do not trouble. नः-
Our, गोषु- cows, नः अश्वेषु- and our horses, (मा रीरिषः).
नः- Our, वीरान्- servants, मावधीः- do not
trouble. हविष्मन्तः- With Havis like Charu, Purodasam
etc., or things offered with devotion, ते- to you, नमसा-
(we) prostrate, विधेम- and serve.
Explanation:
O Parameswara!
Whatever may be the sins we have committed, please accept Charu,
Purodasam and other offerings, prostrations and other services submitted
by us with devotion, forgive us and do not trouble creatures associated
with us.
Rishi and
Devata for this mantra are Sri Parameswara himself; Chandas is Jagati.
Dhyanam:
“दधानमेकादशधा विभज्य देहं विशुद्धस्फटिकप्रकाशम् ।
तेजोमयं शूलिनमिन्दुमौलिं विचिन्तयेदत्र सदैव रुद्रम् ॥“
“One should
meditate always on Rudra, who has divided his form in eleven ways,
shining like pure crystal, holding the brilliant Trisula and wearing
Chandra on the head.”
Benefits of
this mantra are stated as increase of lifespan and kingdom, good rains,
victory in dealings and gambling, gold, relief from great sins,
attraction of all people etc.
Mantra 7
आरात्ते गोघ्न उत पूरुषघ्ने क्षयद्वीराय सुम्नमस्मे ते अस्तु
।
रक्षा च नो अधि च देव ब्रूह्यथा च नः शर्म यच्छ द्विबर्हाः ॥
Meaning:
गोघ्ने-
Destroyer of cows (of sinners), उत- further, पूरुषघ्ने-
destroyer of children, grandchildren etc., क्षयद्वीराय-
destroyer of all warriors, ते- your, सुम्नं-
peaceful form, अस्मे- to us, आरात्-
near, अस्तु- let be. च- Further, नः-
us, रक्ष- protect. च- Further, देव-
O Parameswara, अधिब्रूहि- speak in our favour.
अथा च- Further, द्विबर्हाः- Bestower of increased
happiness in this and next world, नः- to us, शर्म-
material and Moksha happiness, यच्छ- grant.
Explanation:
It has been
stated earlier that Parameswara has two forms- terrible and peaceful. He
will give darshan with terrible form to sinners. He will trouble their
cattle, children and grandchildren. For Parameswara, who destroys all
warriors of the world at the final time, it is not a difficult act to
trouble sinners and their associates. So the prayer goes: O Parameswara,
your form of peace should be near us; let the terrible form be at a long
distance. Further please protect us with your peaceful form near at hand.
If Devas and others ask you how you can protect sinners like us, you
should speak in our favour. Not only that, you should grant all happiness
here as well as the bliss of Moksha.
In this mantra
the fourth grammatical case in the three words ‘गोघ्ने, पूरुषघ्ने, क्षयद्वीराय’
convey the meaning of the sixth case. These three words are adjectives
for ते.
Rishi for this
mantra is Atri; Chandas is Trishtup; Devata is Sambhu.
Dhyanam:
“कुर्वाणं सन्निधौ देव्या देवमानन्दताण्डवम् ।
हुताशनधरं ध्यायेत्तप्तकाञ्चनसन्निभम् ॥“
“One should
meditate on Parameswara, dancing Tandava of Bliss in the presence of
Devi, holding Agni in hand and shining like molten gold.”
By chanting this mantra, one will attain long life and
wealth.
Mantra 8
स्तुहि श्रुतं गर्तसदं युवानं मृगं न भीममुपहत्नुमुग्रम् ।
मृडा जरित्रे रुद्रस्तवानो अन्यन्ते अस्मन्निवपन्तु सेनाः ॥
Meaning:
(O Speech or
Indwelling Soul!) श्रुतं- Famous as ‘Parameswara’, गर्तसदं-
dwelling in our heart-cave, युवानं- always
youthful and handsome, उपहत्नुं- destroyer of the
wicked, मृगं न- like lion, भीमं- terrible, उग्रं-
fierce (unconquerable), स्तुहि- praise. रुद्र- O
Parameswara, स्तवानः- Praised (you), जरित्र- (to us)
being in destructible bodies, मृड- give comfort. सेनाः- Your
armies (which spoil our comfort), अस्मत् अन्यं- (other than us) our
enemies or sins, निवपन्तु- let destroy.
Explanation:
This mantra is
directed at the sense organ of speech or the indwelling soul. One can
praise only one who is famous everywhere. The term ‘Srutam’ indicates
that Parameswara is very reputed in all Vedas and worlds as ‘Easwara’.
There need be no doubt as to whether our praise will ever reach the ears
of such a famous God, because he is ‘Gartasada:’, dweller of our
heart-cave. He is not worshipped only because he is very great, but he is
also ever youthful with bewitching form, as noted by the term ‘yuvanam’. ‘Upahatnum’ conveys
that Sri Parameswara would certainly trouble those who violate his
orders, not chanting his praise as prescribed and not following all
proper dharmas. ‘Mrigam na bhimam’ conveys that while harming
evil persons, he is very terrible like a lion breaking the head of an
elephant. Here ‘na’ conveys the meaning of a simile like ‘iva’.
In order to dispel the doubt as to whether there could be someone
stronger than Parameswara like ‘sarabha’ subduing the lion, the
term ‘ugram’ has been used. From the authority of passages
like ‘नवा ओजीयो रुद्र त्वदस्ति’, ‘तमीश्वराणां परमं महेश्वरम्’ etc.,
it is clear that there is none stronger than that Lord of lords.
Having thus
stated the troubles for those who do not pray to Parameswara, the Rishi
explains the benefits of prayer through ‘मृडाजरित्रे’ etc.
Pleased with our prayer, please grant us healthy and strong bodies,
though destructible and finally the bliss of Moksha. May your armies,
opposed to our comforts, destroy the sins, which are our enemies.
Rishi for this
mantra is Vyaghra; Chandas is Trishtup; Devata is Sri Rudra.
Dhyanam:
“उद्यद्भास्करकोटिप्रकाशमाकाशगं भीमम् ।
भीतिघ्नमभयवरदं ध्यायेत् रुद्रं सुरौघनुतम् ॥“
“One should
meditate on Sri Rudra, effulgent like a crore of Suns at dawn in the sky,
very terrible, destroying the fear of those who surrender, with hands in
Abhaya and Varada pose and adored by Devas.”
The main
benefit of this mantra is destruction of enemies.
Mantra 9
परिणो रुद्रस्य हेतिर्वृणक्तु परित्वेषस्य दुर्मतिरघायोः ।
अवस्थिरा मघवद्भ्यस्तनुष्व मीढ्वस्तोकाय तनयाय मृडय ॥
Meaning:
रुद्रस्य- Of
Parameswara, हेतिः- weapon, नः- from
us, परिवृणक्तु- leave alone (let them not attack us at any
time). अघायोः- Desirous of sin (as cause of anger), परि-
on all four sides, त्वेषस्य- of Rudra, bubbling with
anger, दुर्मतिः- evil thought (of troubling others) (may
leave us). मीढ्वः- O Parameswara, granter of all desires of
devotees, (your weapons and thoughts) स्थिरा- faultless
(will never become infructuous). मघवद्भ्यः- With us, performing prayers
and prostrations, अवतनुष्व- withdraw that weapon.
तोकाय- To (generally our) children, तनयाय- to
(particularly our) sons, मृडय- grant comfort.
Explanation:
Parameswara
gets angry at the sins committed by people. Hence the thought of harming
them arises. Place, time, person etc., which can cause many miseries,
become Parameswara’s weapons. They harm the people, causing them pain;
this is the order of things. In this mantra, it is prayed that starting
from sin, till experience of pain, nothing should occur. Even if we had
sinned earlier, be pleased with our prayers, prostrations etc. and
withdraw your weapons from us. Please also alter the thought of harming
us. Further, please grant comfort to our children in general and sons in
particular.
Rishi and
Devata for this mantra is Parameswara himself; Chandas is Trishtup.
Dhyanam:
“गजचर्मावृततनुं स्फुरत्प्रहरणोज्वलम् ।
सर्वपापहरं ध्यायेद्देवं कुन्जरभेदिनम् ॥“
“One should
meditate on Parameswara, wearing elephant-skin, holding shining weapons,
destroyer of all sins and exterminator of Gajasura.”
The main
benefits of this mantra include getting good sons etc.
Mantra
10
मीढुष्टम शिवतम शिवो नः सुमना भव ।
परमे वृक्ष आयुधं निधाय कृत्तिं वसान आचर पिनाकं बिभ्रदागहि ॥
Meaning:
मीढुष्टम-
Giver of all desired objects (to worshippers), शिवतम-
Bestower of auspiciosness, नः- to
us, शिवः- granter of auspicious things, सुमनाः- with
favourable disposition, भव- be. परमे- Superior, वृक्षे-
in the banyan tree (in Kailasa), आयुधं- your terrible
weapon, निधाय- putting aside, कृत्तिं-
tiger-skin, वसानः- wearing, आचर- please come to
us. पिनाकं- Bow alone, बिभ्रत्-
wearing as decoration (please come to us).
Explanation:
O Parameswara,
the bestower of all desired objects to worshippers! Please be granter of
auspiciousness, well disposed and kind to us. As an indication of this,
please leave all your terrible weapons in the superior banyan tree in
Kailasa out of our sight and come before us, wearing tiger-skin and
holding your bow in hand as a decoration.
It has been
described that Sri Parameswara is seated in a banyan tree in Kailasa, 100
yojanas tall and 175 yojanas wide (one yojana is roughly 13 kilometres)
and that banyan tree is the refuge of those anxious to get Moksha. Here
it is prayed that the weapons be left in that tree. As Parameswara’s form
with his bow ‘Pinakam’ and wearing tiger-skin is praised as
bestower of many merits in Sruti passages like ‘Pinakahasta:
Krittivasa:’, ‘Praneswara: Krittivasa: Pinaki’ etc., it is prayed
here that he should appear in that form.
Parameswara
wears tiger-skin not because of non-availability of other good clothing.
Is it appropriate that for Parameswara, the bestower of all wealth on all
including Brahma and Indra, there is no clothing for his own wear? Why
does he wear tiger-skin then? It is because Parameswara enjoys the bliss
of Self alone and is indifferent to pleasures of objects. Hence he sets
aside the superior clothing worn by those desirous of pleasures of
objects and wears tiger-skin. Parameswara likes tiger-skin very much.
That is why it is prayed here that he should appear before us, wearing
tiger-skin.
Rishi for this
mantra is Vairaja; Chandas is Trishtup; Devata is Sambhu.
Dhyanam:
“मङ्गलायतनं देवं युवानमतिसुन्दरम् ।
ध्यायेद्वनचराकारमागच्छन्तं पिनाकिनम् ॥“
“One should
meditate on Sri Parameswara, of very handsome form, with appearance
of a hunter, holding the bow ‘Pinakam’ in hand, the abode of
all auspiciousness and youthful.”
Chanting this mantra will dispel fear of king, trouble
from thieves and fear of life.
Mantra
11
विकिरिद विलोहित नमस्ते अस्तु भगवः ।
यास्ते सहस्रँ हेतयोन्यमस्मन्निवपन्तु ताः ॥
Meaning:
विकिरिद-
Destroyer of miseries like sin, disease, poverty etc., विलोहित-
Of white complexion, भगवः- Possessor of six glories like
wealth etc., ते- to you, नमः अस्तु- may prostration be.
ते- Your, याः- which, सहस्रं हेतयः-
thousands of weapons, ताः- those, अस्मत् अन्यं- our
enemy (sin), निवपन्तु- may destroy.
Explanation:
The term ‘Vilohita’ has
two meanings- of white complexion and of red complexion. As Parameswara
is described to be of white complexion at some times and red at other
times, both meanings apply here. As sin would lead to many miseries
like poverty, disease etc., it is prayed that Parameswara should destroy
the sins with his weapons.
Rishi of this
mantra is Pulastya; Chandas is Trishtup; Devata is Sambhu.
Dhyanam:
“प्रसन्नवदनं शान्तं चरितोद्वाहमण्डनम् ।
अम्बया सहितं ध्यायेत्सुरसङ्घैरभिष्टुतम् ॥“
“One should
meditate on Sri Parameswara, who has jubilant face, presenting the
appearance of celebrating marriage, worshipped by hordes of Devas and of
peaceful form.”
Benefits of chant of this mantra are stated to be unity
among people, victory over enemies, relief from fear etc.
Mantra
12
सहस्राणि सहस्रधा बाहुवोस्तव हेतयः ।
तासामीशानो भगवः पराचीना मुखाकृधि ॥
Meaning:
भगव:-
Bhagavan! तव- Your, बाहुवोः- in
both hands, सहस्राणि- thousands of, हेतयः-
weapons, सहस्रधा- are in many shapes. ईशानः-
All-powerful you, तासां- of those weapons, मुखा-
ends, पराचीना- not facing us, but turned away from
us, कृधि- please do.
Explanation:
There are
thousands of weapons in Parameswara’s hands. Each weapon has many
characteristics. To indicate this, two terms ‘Sahasrani’ and ‘Sahasradha’ have
been used. It is prayed that all those weapons be made to face away from
us.
Rishi of this
mantra is Narada; Devata is Sri Rudra; Chandas is Anushtup.
Dhyanam:
“सर्वपापहरं देवं सर्वाभरणभूषितम् ।
सर्वायुधधरं ध्यायेत्सर्वलोकमहेश्वरम् ॥“
“One should
meditate on the Deva, the Lord of all worlds, the destroyer of all sins,
decorated with all ornaments, holding all weapons.”
Troubles
arising unexpectedly with no obvious cause will go away by chanting this
mantra
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