नम इषुमद्भ्यो धन्वाविभ्यश्च वो नमः॥
nama iṣumadbhyo dhanvāvibhyaśca vo namaḥ || (3:9)
Salutations to those, who hold bow and arrows.
The above mantra refers to attendants of Rudra known as Rudragaṇa-s. It can also be explained that these mantras also refer to certain class of human beings. Rudragaṇa-s protect His devotees. This could also mean hunters in forest, who are not different from Rudra, as He prevails in everyone as Soul.
नम आतन्वानेभ्यः प्रतिदधनेभ्यश्च वो नमः॥
nama ātanvānebhyaḥ pratidadhanebhyaśca vo namaḥ|| (3:10)
Salutations to those who tie the rope to the two ends of bows and to those who set arrows on their bows (entire mantra is in plural, like the previous mantra).
All Rudragaṇa-s are referred here which included every god taking care of every action of creation and sustenance. It is also said that this mantra refers to artists who make sculptors, probably referring to Indra and his assistants. All these gods or Rudragaṇa-s including Indra are under the direct control of Rudra,
नम आयच्छभ्यो विसृजद्भयश्च गो नमः॥
nama āyacchabhyo visṛjadbhayaśca go namaḥ || (3:11)
Salutation to those who bend the bows and release the arrows.
Bending and releasing also refers to the working class. Salutations are offered to Rudra in them.
नमोऽस्यद्भ्यो विध्यद्भ्यश्च वो नमः॥
namo'syadbhyo vidhyadbhyaśca vo namaḥ || (3:12)
Salutations to those who are hitting the targets (with arrows) and to those who pierce the targets.
There are two types of warriors. One who hit on the target, and other who surpasses the target and go beyond. In both of them, Rudra prevails. Salutations to them.
नम आसीनेभ्यः श्यानेभ्यश्च वो नमः॥
nama āsīnebhyaḥ śyānebhyaśca vo namaḥ || (3:13)
Salutation to those who are seated and who are reclining.
Those who are relaxing after performing karma yoga of the day. They are relaxing either by sitting or by reclining. Salutation to them, who are in the form of Rudra.
नमः स्वपद्भ्यो जाग्रद्भ्यश्च वो नमः॥
namaḥ svapadbhyo jāgradbhyaśca vo namaḥ || (3:14)
Salutations to those who are asleep and who are awake.
A portion of the world sleeps while the other portion is awake. Rudra presides both these portions of the world, as He is omnipresent. This could also mean those are meditating deeply and those who are actively engaged in karma yoga.
नमस्तिष्ठद्भयो धावद्भ्यश्च वो नमः॥
namastiṣṭhadbhayo dhāvadbhyaśca vo namaḥ || (3:15)
Salutation to those who stand and to those who run.
It subtly conveys both sentient and insentient. Insentient are those which are devoid of consciousness such as tables, chairs, rocks, etc. Run refers to (sentient) human beings and animal kingdom, plants, insects, etc.
नमः सभाभ्यः सभापतिभ्यश्च वो नमः॥
namaḥ sabhābhyaḥ sabhāpatibhyaśca vo namaḥ || (3:16)
Salutations to Rudra is who in the form of assemblies and to you Rudra, who is the Lord of such assemblies. It could also mean the chief of the assembly.
Assemblies here mean spiritual classes or religious discourses. Chief of the assembly is the one who conducts such classes or the one who gives discourses. It could also mean Guru and his disciples.
नमो अश्वेभ्योऽश्वपतिभ्यश्च वो नमः॥
namo aśvebhyo'śvapatibhyaśca vo namaḥ || (3:17)
Salutations to the horses and to you Rudra, the Lord of horses.
In Vedas horse has deeper meaning. “It is an image of the great dynamic force of life, of the vital and nervous energy. It is a force, a figure of prāṇa, the universal life energy (prāṇāyāma is based on this principle)” and “he who knows the summit of intelligence of the horse, becomes illumined and fit for the sacrifice.”
Subtly it can be explained that Rudra presides and control our prāṇa. Thus salutations are offered to Him as the controller of prāṇa.
End of anuvāka 3