Hindu devotees offer prayers to make world disease-free

The Rudrashtadhyayi is a sacred chant in praise of Lord Shiva. The Sanatan Dharma Maha Sabha explains the sacredness and importance of this powerful chant.

One of the prayers to be said this year as Maha Shiv Raatri is celebrated in another year of the pandemic, is to make the world disease-free.

The Rudrashtadhyayi is an excerpt from the Shukla Yajur Veda and is considered to be the most powerful chant in honour of Lord Shiva in his aspect as Rudra.

It has eight main chapters and has been chanted for thousands of years by millions of devotees and with great faith and reverence. The merits of chanting this prayer are multifold for those who chant as well as for those who listen to it.

Such chanting is accompanied by continuous offering of abhisheka consisting of milk, dahee, ghee, honey and sugar cane juice.

Many mandirs throughout Trinidad chant the Rudrashtadhyayi or Rudra as it is more commonly known for Maha Shiv Raatri.

The name Rudra refers not only to He who roars, but also He who causes a roar or a burst of thunderous energy, very much like the big bang that is alluded to in some concepts of creation.

There are 11 masculine forms of Rudra known as Manyu, Manu, Mahinasa, Mahan, Shiva, Rtadhvaja, Ugraretas, Bhava, Kala, Vamedeva and Dhrtavrata.

These correspond to 11 feminine forms known as Dhl, Dhrti, Rasala, Uma, Niyut, Sarpi, Ila, Ambika, Iravati, Svadha and Diksha.

These 11 masculine and feminine aspects in turn correlate to 11 different elements or aspects of this creation. The number 11 is neurologically very significant and it is recommended that various permutations of some chapters be chanted 11 times.

The first chapter consists of the resolution or declaration of worship known as the Sankalp. It comprises ten mantras and here, the focus of worship is on Ganapati Baba, the first Lord of all activities and the remover of obstacles that impede success.

The second chapter is the famous Purush Suktam and is made up of 22 mantras in praise of Shiva as that cosmic presence or supreme Purush, which projects as, and permeates, this entire creation.

The third chapter is known as the Apratiratha Suktam composed of 17 mantras. This chapter is dedicated to Indra, the God of War and Bruhaspatl. 

Apratiratha means the invincible. In this chapter we ask for the kavach or shield of Shiva to ever protect us as we face life’s battles. We also ask that we prevail in our ordinary ventures.  

The fourth chapter consists of the Maitra Suktam, or 17 mantras in praise of the sun as the sustainer of all life and the very rhythm of creation. Mitra, personified as the sun god is here praised and implored to continue granting us illumination in the form of wisdom. In Hinduism, the sun is that entity without which no life is possible, and which shines on all beings without discrimination. For this reason, the sun enjoys pre-eminence in all our forms of worship.

Chapter six consists of nine mantras dedicated to Rudra. It is also known as the Mahicchara Adhyaya. Here we offer our salutations and ask that we become worthy receptacles of Rudra’s grace. The sixth mantra of this chapter is the famous Maha Mrityunjaya Mantra which is chanted to avert any untimely death as well as to assist in our transition at the end of this life.

The seventh chapter consists of 17 mantras and is called Jatadhyaya. Here we make offerings to the many aspects of Rudra and we pray for an inner evolution of our being in the hope that we might experience ‘yoga’ or union with the Supreme Purush.

Chapters five and eight are the most significant chapters of the Rudrashtadhyaya and are collectively known as the Sri Rudram. Some worshippers recite the Sri Rudram eleven times during Maha Shiv Ratri as these by themselves form a complete worship. The recitation of the Sri Rudram can also be accompanied by the performance of havan or fire offering.

Chapter five is the Namakam (Namakadhyaya) so named because of the repeated chanting of the word namaha that reveals Rudra in his many splendid forms.

Namaha is said at the end of every line and there are 170 lines. Each of these lines in turn exist as individual mantras.

Namaha is a combination of two words, “na”- not and “mah”- me. Hence, by constantly chanting “namaha” we forsake our own individuality and instead concentrate on the worship of Rudra.

In the Namakam, namaha is said to be repeated 183 times but if we use these mantras in homa or havan, the mantras in certain instances combine and instead there are 170 instances. It is important to note though that in the second anuvaka, the word “namaha” appears at the start of and the end of each line. In the Namakam, there are eleven segments or “anuvakas”. Again, we see the number 11 being significant.

Chapter eight is the Chamakam which is dedicated to Agni and it is made up 11 anuvakas or segments, and 29 mantras which describe the various qualities and characteristics that are within us such as strength, energy, truth, friendship and fire.

In the Chamakam, there is the use of the words “cha mey” at the end of every line. Here, one seeks fulfilment of desires with the repetition of “give this to me” or “give that to me.” It is said that there are over 340 desires listed in the Chamakam for which fruition is sought.

The devotee asks for his body and his mind to be nourished, for the development of his personality, that he gains spiritual happiness, that he has access to food and grains for worship as well as for himself, that he receives material to build his home, vessels for storing juices needed for Yagna, success and blessings of Vedic deities. Significantly, the devotee asks for ultimate union of his own faculties with that of the supreme being.

It is important to note that the Namakam and the Chamakam address two different aspects of man’s being.

On the one hand we ask for material well-being and sustenance so that our experience of this life can be a comfortable one, all the while signaling our awareness of our duty to do yagna.

On the other hand, we ask for transcendence when we will put away all material things and merge into the embrace of Shiva himself.

śivena vacasāttvā giriśācchā vadāmasi

yathā naḥ sarvamijjagadayakṣmaṃ

sumanā asat (Rudrāṣṭādhyāyī, 5.4)

Oh Lord of the Mountains, we are singing this meritorious song of praise to you, and bowing with pure devotion, praying that you make the world free from disease.