THE GLORY and SIGNIFICANCE of RUDRAM

THE GLORY and SIGNIFICANCE of RUDRAM The most sacred and powerful mantra Om Namah Shivaya Om The most sacred and powerful mantra Om Namah Shivaya Om Om Namah Shivaya Om Om Namah Shivaya Om Om Namah Shivaya Om Om Namah Shivaya Om Om Namah Shivaya Om Om Namah Shivaya Om Om Namah Shivaya Om Om Namah Shivaya Om Om Namah Shivaya Om Om Namah Shivaya Om 1

I must first offer the disclaimer that I am no Vedic scholar. It is a humble effort to collect from various sources. There may be some errors due to the incompleteness of my understanding, for which I make my apologies in advance. Nevertheless, I sincerely believe this could be an interesting information though many of you know most of the things presented here. May be a good refresher for the people who know already and a good starter for those who are not aware about Rudram. This shall not be used to hurt sentiments of any other religion as all religions believes shall be respected. I solicit your comments and any other inputs to my e-mail address at murthykuwait@gmail.com. Yours sincerely, K.Agoramurthy/Kuwait. +965 66042405 March 2013 2

Among the Vidyas, the Vedas are supreme; in the Vedas the Rudram prayer is supreme; in the Rudram the Panchakshari Mantra 'NAMASIVAYA' is supreme; in the Mantra the two letters 'SIVA' is supreme. As by pouring water at the root of a tree, all its branches are nourished, so also by pleasing Rudra through Rudra Japa, all the Devas are pleased. This is the best atonement (Prayaschittam) for all sins and the foremost 'Sadhana' for attainment of cherished desires. 3

The Sri Rudram occurs in Krishna Yajur Veda in the Taithireeya Samhita in the fourth and seventh chapters. This prayer to Rudra has two parts : the Namakam (verses ending with Nama) and the Chamakam (Verses ending with Cha May) each with eleven sections. It is also known as Satha Rudreeyam or Rudra Prasnam. While Namakam is a prayer to Rudra to forget about his avenging fierce, fearful and horrendous form and turn himself into a peaceful form and do good to us. Chamakam on the other hand lists out the blessings to be got from a prayer to Rudra and prays Him to regulate and bless our life forgetting his anger. This also has eleven parts.. 4

Sri Rudram, the vedic hymn describing Lord Shiva s several aspects of : Omnipotent ( means all powerful) Omniscient ( means knows everything ; past-present-future) Omnipresent. ( means present everywhere : in all particles) He is the conqueror of Death and an embodiment of infinite mercy, compassion and love. His Divine form encompasses and extends far beyond all known and unknown galaxies and universes. We owe our existence to the Divinity and have to pray and worship Him constantly with gratitude for the welfare of all mankind that what Rudram does. 5

if Lord Shiva were to stand in front of you and you had to praise him.. what would you say? what would you sing? This is exactly what happened to the ancient Rishis, who experienced such a blissful state in their deep meditations, that Rudram was sung from the depth of their hearts. It is utmost perfection of Intelligence of Rishis coupled with love. The most dazzling point is the HYMN ( the music tune ) that flows like a gushing rapid and unstoppable flow of beauty. Praise after praise. The fearful/ ferocious Rudra melts like a butter into a blissful calm form of Siva to protect the devotee and provide him everything needed in this world and beyond this world. 6

Imagine for a moment that you are a Rishi and wish to record your vision of this force of nature. How all surrounding force of destruction is and varied are the ways : in which it manifests in everything from thunder in nature, to war among men. And at the same time there are more desirable and gentle forms of "destruction" as the old makes way for the new and the depth of ignorance gives way to the freedom and happiness of enlightenment. Particularly today we see so much seemingly senseless destruction around us that it becomes completely bewildering! How can we account for that apparent contradictions? In the Vedic tradition, all the Deities have two seemingly contradictory manifestations; peaceful and fierce. In the Rig Veda, Rudra is associated with the dramatic fierceness of the thunderstorm and lightening which strikes at men and cattle, but which through the rain is the source of peace and plenty. Rudra is the fierce aspect and Shiva the calm aspect of the deity 7

In Rudram, Shiva is compared to every possible thing.. the trees and the greenery of the leaves.. नम व भ य हररक श भ य.. so whenever you see a tree.. it should remind you of shiva.. you see greenery in leaves, it is shiva.. In fact everything is said to be Shiva.. to the movements of the planets.. to the movements of ants.. to the beats of millions of hearts.. it is He who is dancing.. it is His cosmic dance that is making my fingers type this.. and your eyes read.. and the electric impulses rush in the nerves.. it is all Shiva's dance.. and all the sounds from rustling of the leaves to the explosions in the universe are the sound from his damru.. 8

The purpose of Rudram is to understand that God is not merely the creative Parent of the universe, but he is present in every space, every particle, every unit of time. Thus God is existing in both aspects ; the Good and the Bad The beautiful and Ugly The right and the wrong The positive and negative The high and the low The conceivable and the inconceivable The mortality and immortality Existence and non-existence and so on. The above contrast personify the existence of God. Thus, the contrast of white is black and God is both. This is logical as we cannot understand white unless there is black. Thus God has to be blended in both the aspects in a Transcendent Presence which is neither the good nor the bad, yet is the good and the bad, the subject and the object. 9

The whole life is nothing but an arena of battle of forces collide with one another : say centripetal ( move towards the center of cosmos all good things) and centrifugal forces( move away from the center of cosmos all bad things). The above is difficult to perceive by a human being since it can only conceive sharp divisions, but not a unified one. Rudram puts an iron curtain before such human way of looking at things, and helps to recognize the All Mighty Being in every little thing in the cosmos describing as one before creation and after creation, in whom the whole of the creation is absorbed in a blend of unity with its own existence. 10

In Rudram, the God is described in many ways. for example one praise goes.. नम हहरण य ब हव.. which means salutations to the one with the golden shoulders.. when carefully inferred.. who is the one with golden shoulders? its the sun in the morning and evening.. shiva is compared to the golden rays of the sun which encompass you, me and this entire world in a warm hug.. The praises can get very esoteric.. स न न य ह श च पतय नम.. which means the directions are his armies.. hinting that space is under His command.. He overpowers and transcends space.. one anuvaka goes.. नम ज य ष ठ यच कननष ठ य च नम प ववज यच परज य च नम मध यम य च.. it means.. salutations to the one who was born first.. to the one who was born last.. to the one who is born in the middle.. to the one who is beyond birth... and it continues.. 11

Shiva is even compared to thieves.. he is called the king of thieves.. तस कर ण म पतय नम the king of thieves is the one who steals the most precious, the heart. If there was ever a true romantic poetry period, it was the vedic period. Rudram is love with the lord expressed in all the exquisiteness Right in the middle of Rudram is an anuvaka which begins.. नम स म य च र द र य च.. and in the exact center of this chapter occurs नम शशव य.. the most powerful invocation uniting the five elements in the universe.. So, in the center of Krishna Yajur Veda lies Rudram.. and in the center of Rudram lies Om Namah Shivaya.. This gives us an idea about the genius of the creator and also the potency of the mantra. The creator seems like an architect who gave 100% attention to detail.. its really overwhelming to see intelligence and love flowing together.. absolute perfection. 12

When Namakam finishes, which praises Shiva up and down, left, right and center, chamakam starts. Chamakam is all about asking the divine and anything and everything is asked. Really, things such as health, wealth, peace, progeny, all that and even rocks, mud, animals and stars!! In fact, all that Shiva was praised as in Namakam, they are being asked for in return in Chamakam!. It is really joyful because Shiva is everything that is there, so praise it and ask for the same! 13

In Chapter 11 of the Bhagavad-Gita, Arjuna is shown the universal form of Sri Krishna as Lord of the Universe. In this vision he sees not only the calm but the fierce and destructive as well. Arjuna says; "I see thee without beginning, middle, or end, infinite in power; with many arms. The sun and moon are your eyes, the burning fire your face. The whole universe is heated up with your radiance." "This space between heaven and earth and all the quarters are filled with Thee alone. Having seen this, thy marvelous and awful form, the three worlds are trembling, O Paramatman." For a moment, Krishna relents and changes back into HIS less frightening aspect. In the same way, Sri Rudram both acknowledges the fierce nature of Rudra and asks for Him to show only the peaceful. 14

Throughout all of the Vedic tradition, the devotee who turns to God is for guaranteed protection. It is the duty of the deity. This surrender by the devotee is called Saranagati; taking complete refuge in God in body, mind, and soul. And as Rama says to Vibhishana (Ravana's good brother in the conflict of the Ramayana); "He who turns even once to me and takes refuge in me saying Lord I am yours, save me! I protect him from dangers from all quarters. This is my steadfast vow." Throughout Sri Rudram, the Seer takes refuge in Rudra while acknowledging his power and fierceness. In the very first line he says; "Oh Rudra, My salutations to your anger and to your arrows. My salutations to your bow and to your two hands." Rudra is always known to be easily pleased and through the praise contained in Sri Rudram the fierce Rudra is calmed and becomes ready to grant us every conceivable blessing as requested in the Chamakam hymn. 15

Rudram in various levels 1) Reciting the entire Sri Rudram 11 Anuvakas (chapters) of Namakam once followed by 11 Anuvakas of Chamakam, is the most common method practiced in day- to- day worship (during daily Abhishekam to Lord Shiva in temples). 2) Reciting Namakam 11 times followed by first,second canto of Chamakam for each Namakam recitation is known as Rudraikadasini (Ekadasha Rudram). 3) Eleven Rudraikadasini make one Laghu Rudram (121 times recitation). This is usually done by 11 priests each chanting Rudram 11 times simultaneously. 4) Eleven Laghu Rudrams make one Maha Rudram (1,331 times) and 5) Eleven Maha Rudrams make one Ati Rudram (14,641 times) 16

For each mantra there is a Devatha, Rishi, Chandas, and Viniyogam. Invoking of respective Devatha/Rishi for any particular mantra is a must. Similarly the purpose for which the particular Mantra is being used also should be stated before chanting the mantra(viniyogam). Thereafter Kara Nyasam, Anganyasam, are followed by Lagu Nyasam, or MAHANYASAM (Contain more than 100 Nyasams) By Nyasa we are invoking respective devathas and preparing ourselves to be eligible to do the Pooja. Bhootha Sudhi is achieved by doing Nyasa. In Nyasa we attempt to control our Indriyas and surrender the same to the mind. Then the mind to the Aathma. Finally surrender our Aathma to the Brahmmam After all Nyasams and invocations are over we seek from the God to return all Indriyas mind etc that we have surrendered to Him to perform Lords Pooja. 17

Sri Rudram is divided into 11 sections called Anuvakas. In the first Anuvaka, Rudra is asked to turn away his fierce appearance and to please keep and follower's weapons at bay. This first Anuvaka is chanted to destroy all sins, obtain leadership and divine benevolence, protection from evil, 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 (Kavacha) for virulent fever, to cure diseases, fetal disorders, absolution from evils stars and bad karma, for the fulfillment of one's desires, sumptuous rainfall, family protection, blessings with good children, fulfillment of all material desires and the destruction of enemies. In the second Anuvaka, Sri 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. 18

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 Sri 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. In the fourth Anuvaka, Sri 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. In the fifth Anuvaka Sri Rudra's existence in running waters is praised and 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). 19

In the Sixth Anuvaka Sri 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. In the Seventh Anuvaka 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. 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 ones own kingdom (lands). 20

In the Ninth Anuvaka the strength and power of attendant 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. In the Tenth Anuvaka Sri Rudra is again asked to shed fury and shower benevolence by displaying Pinaka bow without arrows and to gracefully appear with tiger skin on body with pleasing countenance ready to shower boons upon 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 most fearful aspect), absence from dangers and fears, blessings and the absolution of sins. In the Eeleventh Anuvaka Sri Rudra's accomplishments are profusely praised and 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. 21

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 in the highest degree and do not delimit to be asked or to be granted. 22

Chanmakam : The devotee asks everything beyond imagination!! 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. The Second Anuvaka asks for prominence and leadership, common sense, intellectual acumen, capability to face trying circumstances, spiritual elevation, worldly splendour and enjoyments. 23

Chamakam The third Anuvaka 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. The fourth Anuvaka assures of courtesy, fitness of the body and the best food for the body, cozy and comfort. The fifth Anuvaka asks for the Navaratnas, the precious stones and all the animals to sub-serve his interest and the qualified materials best in their form for his rituals. 24

CHAMAKAM : The Sixth Anuvaka 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. The Seventh Anuvaka lists the various vessels necessary for Soma Yagya and sacrifices in the Homa Kunda, the site of offerings to the fire God with Svahakara. It represents an aspect of self which is offered to the respective Deity. The Eighth Anuvaka is for granting various instruments ( sacred grass, wood, vessels, place, rice..)for performing Soma Yagya sacrifice. The Ninth Anuvaka is the prime prayer consists of all the contents of four Vedas and mentions the powers of light and sound. 25

Chamakam.. The Tenth Anuvaka invokes all the biological species to co-operate in his daily wealth and also for the sacrificial fire. It also involves higher spiritual elevations, prayer for perfection of our principal prana energy and makes it as Jnana Yajna. 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 every thing and is the presiding deity. 26

As the Rudram ends, Let all shall be blessed with Shanthi, Shanthi, Shanthi. Shanthi : for inner peace. Shanthi : peace with others. Shanthi : final peace with Almighty 27