The Sri Rudram Chamakam is a Vedic stotra dedicated to Rudra, an earlier aspect of Shiva Chamakam assures granting of what we ask. 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. Sri Rudram-Chamakam occupies a very important place in Vedic literature and in the practice of Vedic Religion. It is the heart of Krishna Yajurveda and is treasured in the center of Taittiriya Samhita Strictly speaking, the Rudra is a Homa or sacrifice performed in fire in honour of God Rudra. While most of the rituals relating to the other Gods stop limited to the particular purpose intended in the Karma Kanda, it was felt that the Rudram could not and should not be so confined, but put to further varied uses. Hence we find that Rudram and Chamakam are used invariably for all the Vedic worship of Shiva in all the households and temples. The Rudram is addressed to worship Lord Shiva, who is said to give to the devotee who seeks His Grace anything that is asked for.
It is said that Sri Rudra is a great purifier which when repeatedly chanted with devotion can expiate the worst of the sins.
One can attain Bhukthi or all material benefits for enjoyment of life on earth and Mukthi, which is freedom from the ills of the world.”
“The mantras we chant are potent and full of power. But it manifests only if we chant it with full faith.”
If one Rudra [that is, eleven times the eleven stanzas of Namakam chanted along with one stanza of Chamakam every time by a single person] is chanted, it can free one from all childhood diseases.
Similarly:
3 Rudras can destroy imminent difficulties with which one is faced.
5 Rudras can free one from the evil effects of certain planets occupying unfavourable positions.
7 Rudras can dissolve one’s greatest fear.
9 Rudras can confer the fruit of one Vajapeya sacrifice (which is believed to bring in bountiful crop and plentiful water) and also attainment of peace of mind.
11 Rudras can bestow one with great wealth and the favour of the high and mighty. 33 Rudras can fulfill all material desires and bless one to be free of enemies. Rudram by itself is a very dynamic, highly energy-infusing mantra. It is in a class by itself. To chant the hymn means to charge oneself internally with dynamism and elevate one self to higher levels.
Veda and one of the greatest of the Vedic hymns. Sri Rudram is in two parts. The first part, chapter 16 of the Yajurveda, is known as Namakam because of the repeated use of the word "Namo" in it. The second part, chapter 18 of the Yajurveda, is known as chamakam because of the repeated use of the words "Chame".
Rudram is divided into 11 sections called Anuvakas. 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.
Apart from being a hymn devoted to Lord Shiva, Sri Rudram also contains many hidden secrets in coded format. For example the verses contain coded instructions for preparing various ayurvedicumedicines.
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 (kavacha) for virulent fever, to cure diseases, fetal disorders, absolution from evils stars and bad karma, for the fulfilment of ones desires, sumptuous rainfall, family protection, blessings with good children, fulfillment of all material desires and the destruction of enemies.
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.
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.
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, diabetes and leprosy.
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).
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.
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.
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).
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.
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.
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 andufuture.
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!!
This excellent prayer is intended for the bulk of the people and every thing 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.
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 prominence and leadership, common sense, intellectual acumen, capability to face trying circumstances, Spiritual elevation, worldly splendour and enjoyments.
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.
The fourth assures of courtesy, fitness of the body and the best food for the body, cosy and comfort.
The fifth 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.
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.
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.
In the 8th Let the following Bahiranga Yagna Sadhanas or mediate ingredients necessary for the performance of sacrifices be granted to me : Dried holy sticks; and Dharba or holy grass; and the Vedhi or the narrow platform between the sacred fires; and the Dhishniyas or the platforms raised for the Hotha, etc.; and the Sruchas or the vessels made of Purasa wood used for Homams in Ishti sacrifices; and the Chamasas or wooden plates for pouring the Soma juice and drinking it; and the Gravanas or small pebbles used for crushing the Soma creeper; and Svaravas or wooden knives stuck in the Yupa or sacrificial post; and Uparavas or four pits each a cubit deep dug in the Havirdhana; and the Adhishavanas or two flat pieces of wood cut from the fig tree with the bark; and the Drona Kalasha or a vessel shaped like a mango made out of the banyan tree on which the squeezed Soma juice is kept; and the Vayavyas or the vessels made of wood and mud for placing the Soma juice in the Havirdhana; and the Poothabrith or the mud vessel among the Chamasas for keeping the Soma juice; and the Aadhavaneeya or another mud vessel for keeping the purified Soma juice
The ninth is the prime prayer consists of all the contents of four Vedas.
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.
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.
Chamakam Namakam caiva purusa suktam tathaiva ca |
Nityam trayam prayunjano Brahmaloke mahiyate ||
He who ever recites Namakam and Chamakam along with Purusa suktam daily will be honoured in Brahmaloka.
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. Sri Rudram-Chamakam occupies a very important place in Vedic literature and in the practice of Vedic Religion. It is the heart of Krishna Yajurveda and is treasured in the center of Taittiriya Samhita Strictly speaking, the Rudra is a Homa or sacrifice performed in fire in honour of God Rudra. While most of the rituals relating to the other Gods stop limited to the particular purpose intended in the Karma Kanda, it was felt that the Rudram could not and should not be so confined, but put to further varied uses. Hence we find that Rudram and Chamakam are used invariably for all the Vedic worship of Shiva in all the households and temples. The Rudram is addressed to worship Lord Shiva, who is said to give to the devotee who seeks His Grace anything that is asked for.
It is said that Sri Rudra is a great purifier which when repeatedly chanted with devotion can expiate the worst of the sins.
One can attain Bhukthi or all material benefits for enjoyment of life on earth and Mukthi, which is freedom from the ills of the world.”
“The mantras we chant are potent and full of power. But it manifests only if we chant it with full faith.”
If one Rudra [that is, eleven times the eleven stanzas of Namakam chanted along with one stanza of Chamakam every time by a single person] is chanted, it can free one from all childhood diseases.
Similarly:
3 Rudras can destroy imminent difficulties with which one is faced.
5 Rudras can free one from the evil effects of certain planets occupying unfavourable positions.
7 Rudras can dissolve one’s greatest fear.
9 Rudras can confer the fruit of one Vajapeya sacrifice (which is believed to bring in bountiful crop and plentiful water) and also attainment of peace of mind.
11 Rudras can bestow one with great wealth and the favour of the high and mighty. 33 Rudras can fulfill all material desires and bless one to be free of enemies. Rudram by itself is a very dynamic, highly energy-infusing mantra. It is in a class by itself. To chant the hymn means to charge oneself internally with dynamism and elevate one self to higher levels.
Veda and one of the greatest of the Vedic hymns. Sri Rudram is in two parts. The first part, chapter 16 of the Yajurveda, is known as Namakam because of the repeated use of the word "Namo" in it. The second part, chapter 18 of the Yajurveda, is known as chamakam because of the repeated use of the words "Chame".
Rudram is divided into 11 sections called Anuvakas. 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.
Apart from being a hymn devoted to Lord Shiva, Sri Rudram also contains many hidden secrets in coded format. For example the verses contain coded instructions for preparing various ayurvedicumedicines.
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 (kavacha) for virulent fever, to cure diseases, fetal disorders, absolution from evils stars and bad karma, for the fulfilment of ones desires, sumptuous rainfall, family protection, blessings with good children, fulfillment of all material desires and the destruction of enemies.
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.
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.
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, diabetes and leprosy.
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).
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.
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.
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).
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.
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.
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 andufuture.
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!!
This excellent prayer is intended for the bulk of the people and every thing 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.
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 prominence and leadership, common sense, intellectual acumen, capability to face trying circumstances, Spiritual elevation, worldly splendour and enjoyments.
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.
The fourth assures of courtesy, fitness of the body and the best food for the body, cosy and comfort.
The fifth 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.
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.
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.
In the 8th Let the following Bahiranga Yagna Sadhanas or mediate ingredients necessary for the performance of sacrifices be granted to me : Dried holy sticks; and Dharba or holy grass; and the Vedhi or the narrow platform between the sacred fires; and the Dhishniyas or the platforms raised for the Hotha, etc.; and the Sruchas or the vessels made of Purasa wood used for Homams in Ishti sacrifices; and the Chamasas or wooden plates for pouring the Soma juice and drinking it; and the Gravanas or small pebbles used for crushing the Soma creeper; and Svaravas or wooden knives stuck in the Yupa or sacrificial post; and Uparavas or four pits each a cubit deep dug in the Havirdhana; and the Adhishavanas or two flat pieces of wood cut from the fig tree with the bark; and the Drona Kalasha or a vessel shaped like a mango made out of the banyan tree on which the squeezed Soma juice is kept; and the Vayavyas or the vessels made of wood and mud for placing the Soma juice in the Havirdhana; and the Poothabrith or the mud vessel among the Chamasas for keeping the Soma juice; and the Aadhavaneeya or another mud vessel for keeping the purified Soma juice
The ninth is the prime prayer consists of all the contents of four Vedas.
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.
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.
Chamakam Namakam caiva purusa suktam tathaiva ca |
Nityam trayam prayunjano Brahmaloke mahiyate ||
He who ever recites Namakam and Chamakam along with Purusa suktam daily will be honoured in Brahmaloka.
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