Sri Sathya Sai International Organization

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Editorial

Sri Rudram Part 1

Maha Shivaratri is celebrated by glorifying Lord Shiva for one’s material prosperity and, more importantly, for enlightenment and Self-realization. Lord Shiva is pleased with the simple prayers of devotees, offered with a pure heart. That is why He is called ‘Ashutosha,’ the one who is easily pleased. He is pleased simply with the devotees wearing vibhuti (holy ash), having rudraksha bead (fruit from the Elaeocarpus ganitrus tree, which holds spiritual and medicinal significance in Hinduism, Buddhism, and other traditions), doing abhishekam (bathing the deity with sacred materials), and chanting the great panchakshari (5-syllabled) mantra, Namah Shivaya. In many temples and gatherings during Maha Shivaratri, the great Vedic hymn, Sri Rudram or Rudram, is chanted. This hymn is remarkable for its phonetic grandeur and its universal approach to the divine. Rudra, to whom this hymn is addressed, is not a sectarian deity confined to a particular faith or religion but a supreme being who is omnipresent, manifesting in myriad forms to spiritual seekers.

What is the Rudram?

Sri Rudram can be found in the fourth Kanda of the Taittiriya Samhita of the Krishna Yajurveda. It is also known as the Shata Rudreeyam (Rudra appearing in hundreds of forms) and Rudropanishad (Upanishad of Rudra), which takes us closer to God and bestows the highest Jnana (wisdom) of oneness of God and seeing unity in diversity. Also known as Sri Rudra Prasnah, or more commonly as Rudram, it consists of two parts, Namakam and Chamakam. The power of Rudram comes from the panchakshari (5-syllabled) mantra, Namah Shivaya, which is contained in the Rudram in the eighth anuvaka (stanza) of the Namakam. The central word in this mantra is ‘Shiva,’ which means auspiciousness.

This Rudram is very popular, and it is also chanted during abhishekam. The Namakam and Chamakam hold profound spiritual significance and offer immense benefits to devotees who chant it. Namakam derives its name from the word ‘namah,’ meaning salutation or obeisance, which occurs 183 times. This section praises and recognizes the Lord’s omnipresence, omniscience, and omnipotence. It guides us to dissolve the ego and aligns us with universal consciousness.

Chamakam, on the other hand, derives its name from the phrase ‘Cha Me,’ meaning ‘and to me,’ which occurs 358 times. It is a prayer requesting to fulfill physical, mental, and spiritual needs. Chamakam affirms that material prosperity and well-being are integral to a harmonious life. It reflects the philosophy that material and spiritual pursuits can coexist, provided they are aligned with dharma (right conduct). Together, Namakam and Chamakam offer a holistic approach to life, establishing a balance between detachment and rightful desires.

Chanting the Rudram is not a mere ritual but a transformative practice that aligns us with the cosmic rhythm. Its sound and vibrations purify the body, mind, and environment, while the act of offering prayers to the Shivalingam deepens the connection with the divine. It is prescribed both for the fulfillment of desires and attaining liberation.

Rudram Chanting is an Integral Yoga

Man has three instruments, mind, speech, and body. These give rise to thoughts, words, and deeds. Chanting the Rudram while doing worship and homa (sacrificial fire worship) purifies one’s body. The chanting purifies not only one’s speech but also the surrounding environment for the good of the community and society. Contemplating the meaning of the chants in the Rudram purifies the mind, leading to divinity. The Vedas have three parts (Kaandas)–Karma (Work), Upasana (Worship), and Jnana (Wisdom). Sri Rudram encompasses all three parts. Doing ablutions, abhishekam, homa, and ritualistic worship of offering flowers and incense is part of Karma Kaanda. Singing glories of the Lord through chants and prayers is part of Upasana Kaanda. Seeing only oneness and understanding unity in diversity is part of Jnana Kaanda. Some consider it the greatest Advaitic treatise. Thus, chanting Rudram is an integral yoga combining Karma Yoga (Path of Action), Bhakti Yoga (Path of Devotion), and Jnana Yoga (Path of Knowledge).

The Mahabharata describes how Lord Krishna also extols chanting the Rudram as one of the great spiritual practices. The Namakam has 11 anuvakas and the Chamakam has 11 anuvakas. Rudram constitutes the chanting of the whole Namakam and Chamakam. Ati Rudram involves 14,641 Rudrams (Rudram is a combination of Namakam and Chamakam given in Rudradhyayam in the 5th Prapathakam of the 4th Kanda of Krishna Yajur Veda Samhita).

• Chanting Namakam once, followed by Chamakam, constitutes one Rudram.
• Ekadasa Rudram consists of chanting all eleven anuvakas of Namakam. The first Namakam is followed by the first of the 11 anuvakas of Chamakam. Namakam is repeated ten more times with each of the other ten anuvakas of Chamakam sequentially.
• Chanting of 11 Ekadasa Rudrams is Laghu Rudram or Rudraikadasini.
• Chanting of 11 Laghu Rudrams is one Maha Rudram.
• Chanting of 11 Maha Rudrams is one Ati Rudram.

How Swami Emphasizes the Importance of Rudram

On September 9, 2008, Swami initiated the chanting of the Rudram in His presence after darshan. He wanted everyone to learn it before His Birthday on the 23rd of November 2008. He also promised endearingly, “Those who learn it (Rudram) well, I will call them personally and reward them for all their efforts.”

Swami conducted Ati Rudra Maha Yajnam in Puttaparthi (August 2006) and in Chennai (January 2007). With His blessings and guidance, it has also been conducted in many parts of India and around the world. Swami said that in contrast to other yajnas (sacred Vedic fire ceremonies) where people desire to have children, prosperity, or victory, this yajna is selfless and meant for the peace and happiness of all the worlds. This is based on the truth proclaimed by the Vedas that everything is one, constituted by the same power or energy. This is consistent with the discoveries of modern particle physics and quantum theory that everything is energy.

Physicist Fritjof Capra said, “Modern physics has shown that the rhythm of creation and destruction is not only manifest in the turn of the season and the birth and death of all living creatures, but it is also the very essence of inorganic matter. For modern physics, then, Shiva’s dance is the dance of subatomic matter.” Swami declared that Fritjof Capra is one of the seven Rishis (sages) of modern times.

Dr. G. Venkatraman, a great physicist from India, who in later years became a devotee of Sri Sathya Sai Baba, writes, “In appreciation of the feelings of modern physicists for Shiva’s dance, in June 2004, the Government of India presented to the world’s leading laboratory in particle physics, a two-meter tall statue of Nataraja, representing Shiva performing His cosmic dance. This statue stands in the premises of CERN, an international laboratory located in Geneva, where many outstanding discoveries relating to the microcosm and its relationship to the macrocosm have been made.”

Bhagawan Baba speaks about the sound vibrations produced by chanting the Rudram that have a calming effect on the mind. It can alleviate physical and mental ailments, serving as a tool for meditation and healing as well. Baba emphasizes that while the proper pronunciations and intonations are important while chanting, sincerity and purity of the heart matter more than technical precision. He says chanting the Rudram with love and devotion forges a connection with the divine that transcends words. During His discourse on August 9, 2006, Swami said:

Significance of the Word ‘Rudram’

In common parlance, people think that Rudra is the frightening aspect of Lord Shiva. But its true meaning comes forth as “Rudram Dravyate Iti Rudraha,” meaning the “One who makes us shed tears of joy when worshipped with a pure heart is Rudra.” In both Namakam and Chamakam, there are 11 anuvakas, representing the five organs of action, the five organs of perception, and the mind. When they all turn toward God, Lord Rudra makes us shed tears of joy. But if they turn toward the world and sensual indulgence, we shed tears of sorrow.

“Rudram Dravyate Iti Rudraha” also translates to, “He who drives away sorrows (or causes the dissolution of suffering) is Rudra.” It does this by bestowing supreme knowledge. That is why even renunciants and monks, who rise above rituals practiced by ordinary householders, are enjoined to chant the Rudram to get the ultimate benefit of liberation.

A line that appears in the Rudram, “Aghorebhyo Ta Ghorebhyo” means that Rudra has both the terrible and the munificent aspects. Whether one is a saint or sinner, rich or poor, powerful or weak, ruler or ordinary citizen, scholar or ignoramus, one has both pleasant and unpleasant experiences in life. Rudra turns unpleasant experiences into pleasant ones if they benefit one’s spiritual journey. Otherwise, He gives the courage and strength to bear them. By constant practice of the Rudram, one reaches the ultimate stage where everything is considered Shivam (auspiciousness) because everything is prasad (consecrated gift) from God. Then, the person lives in a state of bliss because there is nothing pleasant or unpleasant. Everything is simply divine.

When to Chant the Rudram

The Rudram should be chanted at least once daily. Serious and sincere spiritual seekers chant it twice or even thrice daily. It is considered highly beneficial to chant the Rudram at the pradosha time (twilight hours) at dawn or dusk. However, God is beyond time and space. So, the Rudram can be chanted anytime and anywhere. Of course, it is highly beneficial to chant it during the monthly Shivaratri and the annual Maha Shivaratri. In fact, the 12-hour vigil on Maha Shivaratri night is divided into four equal parts wherein Rudram is chanted in each part, accompanied by abhishekam to the linga.

When Bhagawan Baba presented our family with the Hiranyagarbha Linga that emerged from Him during Maha Shivaratri, I asked Swami what special rites needed to be performed. Swami told me to perform abhishekam. At that time, I did not know how to chant the Rudram while doing the ritual. Swami, in His infinite compassion, said that there was no need to know or chant the Rudram so long as I chant either ‘Om Namah Shivaya’ or ‘Om Sri Sai Ram’ with purity and love. That would be a substitute for the Rudram that is usually chanted, He said. I was grateful for His kindness and love, but I put all my heart and soul into learning how to chant the Rudram, along with its meaning and significance, so that I could perform the daily abhishekam to the satisfaction of Swami in my heart.

With the continuous and intense chanting of Sri Rudram in adoration of the Supreme Lord, we will finally realize the divinity present within us as the Atma, and we will experience Shivoham (“I am Shiva”). May Lord Sai bless us all on this holy Maha Shivaratri to pursue the learning and practice of the Rudram with devotion, determination, and dedication.

Jai Sai Ram.

The benefits of chanting the Sri Rudram increase manifold when done with an understanding of its meaning. This will be the subject of the second part of this editorial to be published in the March 2025 issue.