MATHEMATICS IN CHAMAKAM. Mathematics is a part of our daily life in several ways. Hence, it is no wonder that it has come to occupy an important place in. SRI RUDRAM with meaning Srirudram, also known as Rudraprasna, is a hymn devoted to lord Shiva. Sri Rudram comprises of two parts. The first part known as . Sri Rudram With Meaning – Free download as PDF File .pdf), Text File .txt) or read online for free. Sri Rudram (Namakam and Chamkam) with meaning.
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Search the history of over billion web pages on the Internet. Sri Rudram comprises of two parts. The first part known as Namakam because of the repeated use of word “Namo” in it is found in the Krishna Yajurveda, Taittariya Samhita in the fourth chapter.
The second part known as Chamakam because of repeated use of word “Chame” is found in the seventh chapter. It is one of the most sacred and powerful Vedic hymns and is recited in poojas and homam by Vedic pundits for all round benefits.
Those who want to go through the meaning menaing please read Sanskrit phrases and English transliteration here. Like all Vedic texts it is pleasing to the ear but confounding to the intellect.
The melody and rhythm are unique and comfortable from the first listening, but once you dive into the meaning the problems arise! In some ways it helps to start with the understanding that these Vedic verses are the cognition of an ancient Rishi.
In Sanskrit “rishi” means enlightened seer and this hymn is simply a record of what he saw. All of creation is a manifestation of three forces; creation, preservation, and destruction. The creation force is Brahma, chamalam is Vishnu, and destruction is Rudra. So Sri Rudram is both recognition and praise for the vital place Rudra holds in meaninng. Imagine for a moment that you are a rishi and wish to record your vision of this force of nature.
How all encompassing the 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 contradiction? And even if we understand it, what can we do about it? 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 chsmakam the rain is the source of peace and plenty. Rudra is the fierce aspect and Shiva the calm aspect of the deity most often referred to as Cjamakam. 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. Having seen this, thy marvellous and awful form, the three worlds are trembling, O high souled Being.
In the same way, Rudram both acknowledges the fierce nature of Rudra and asks for Him to show only the peaceful. Throughout all of the Vedic tradition, the devotee who turns to God is guaranteed protection. It is the duty of the chamaka.
This surrender by the devotee is called Sharanagati; 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. 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. Mantras There are several mantras found in Sri Rudram that are used to bring great peace and enlightenment.
Foremost among the mantras contained in Rudram is the Panchakshari Mantra; chamakak namah Shivaya” Also found is the great mrytunjaya mantra; “Tryambakam yajamahe Sugandhim pushtivardhanam Urvarurkamiva bhandhanamMrityor mukshiya mamirtate.
The Rudram Chamakam
As easily as a ripe berry falls from its stalk, release me from death, and let me not turn away from immortality and enlightenment. To that God who is the Dandhya time when the three sacred fires are lit; who is Rudra the fire that consumes the universe; whose throat is blue; who has conquered death; the Lord of all; the ever auspicious one; salutations to that glorious and great God.
Throughout all of Vedic literature, the individual and the gods exist in a cooperative manner; one supporting and feeding the other. Verses 10 through 13 of Chapter three in the Bhagavad-Gita contain a clear reference to this; “Having created men along with yagya, the Lord of Creation Prajapati said; By yajna you will prosper and its performance will bring forth the fulfillment of your desires.
By sustaining one another, you will attain the highest good. But he who enjoys their gifts without offering to them is merely a thief. A puja is an offering of various items such as water, rice, fruit, flowers, light, and incense along with the repetition of some slokas and from 27 to names of the deity being worshipped.
Aarti is a briefer form of the puja in which the offering is the light from burning camphor or ghee lamps along with the signing of appropriate slokas of only a few minutes in length. As mentioned before, the deities all have their fierce aspects and the Abishekam is intended to soothe and pacify them.
The offerings are primarily liquid or mixed with water. They include the following; water, milk, yogurt, buttermilk, ghee, sesame oil, sandal wood, turmeric, saffron, etc. Following the Abishekam the deity is dried and anointed with sandalwood and kumkum and dressed festively. The homam or fire ceremony is the most elaborate and time consuming of the rituals. It begins with an introductory sloka and puja for Ganesha who is always worshipped first in every ritual. Then the names and nakshatra vedic constellation of each sponsoring individual is read along with slokas that detail the time and place of the yagya, the reason it is being performed, the deities being worshipped, the rituals being performed and the desired results.
This section is called the Sankalpam. The arrangement of vessels used in the ritual always includes a curved pot full of water on which a coconut is placed surrounded by mango leaves or the equivalent. This is called a kalasam and can be quite simple or elaborate depending on the event.
Following sankalpam, a Kalasa puja is performed in honor of the seven rivers of India and to invoke the god Varuna to bless and purify the water. Then the pujas are performed, one for each of the deities for whom the yagya is being offered.
The pujas will include the usual offerings of fruit and flowers, a selection of slokas, and 27 to mantras names of the deity. Then the homa fire is lit.
First the priest purifies HIS implements and the fire area with water and sacred kusha grass. Then he offers coins as dakshina to the eight directions and their deities. Then he makes offerings to Agni, the god of fire and incidentally one of the 11 forms of Rudra who will consume and deliver the offerings of ghee, flowers, fruit, purification herbs, sandalwood, incense, fruits, and nuts.
Then the yagya itself begins. First, as always to Ganesha the remover of obstacles and then to each of the deities being worshipped in turn. Generally the homam uses relatively short introductory slokas and then large numbers of repetitions of the mantras typically the moola mantra or gayatri. With each mantra the various ingredients are offered into the fire. So a typical mantra will be repeated or times each time with the offerings into the fire. In the case of our Maharudram yagya, each day the 11 priests will chant Rudram 10 times from start to finish and then perform Rudra Homam with offerings being placed into the fire at the conclusion of every 2 line section.
The entire process will take about 4 to 5 hours daily. Summary 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 follower’s 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 fulfilment of one’s desires, sumptuous rainfall, family protection, blessings with good children, fulfilment 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.
Mathematics in Chamakam – Mathematics Miscellany
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 meanig 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 Rudra’s existence in running waters is praised and five activities are described creation maning the universe, preservation of it, destruction at the time of Pralaya, bondage in ignorance and the release or 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.
Meanin 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.
Sri Rudram – Chamakam With Meaning
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 mening holy rivers and He who can absolve meaing 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 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, chmakam 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 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 chhamakam of the enmity of powerful people, absence of fear from all living beings, having the vision of Bhairava Shiva in most fearful aspectabsence from dangers and fears, blessings and the absolution of sins.
In the eleventh Anuvaka Rudra’s accomplishments are profusely praised and benevolence is invoked with unconditional salutations.