Agnideva
30 September 2007, 11:15 AM
Namaste All,
I was reading this article (below) about an individual's experience of Rudra Abhishekham. I found the article very inspirational and educative, and thought I'd share with y'all here.
Aum Namah Shivaya,
A.
--------------------
Sri Rudra Abhishekam
Written by Alexander Conroy
Friday, 10 August 2007
On Monday, August 6th 2007 a Puja known as the Rudra Abhishekam was held by Vijay Raghavan at South Florida Hindu Template, in Ft. Lauderdale Florida. This Puja is performed every first Monday of the month. Monday is considered a day dedicated to Lord Śiva. It is known as the Somavar in Sanskrit. The Puja was also dedicated toward receiving Śiva’s blessings by offering abhishekam to the Lingam, a symbol for the worship of Śiva. This Lingam was to be used for devotional prayer by the wife of a couple who sponsored the Puja. Dr. Chaman Lal Raina, Śrimati Jaya Sibu, Chau Nguyen – my wife and I were present along with others for this Puja. We were invited due to my previous work transliterating a Devanagari copy of the Śri Rudrapraśna during a Sanskrit 2 course in the Spring of 2007 at Florida International University. Something drew me to the Śri Rudra that generated enough motivation to learn to write Devanagari through computer code and scribe it to my computer for my research use. The story and the concepts behind Rudra still fascinate me to this day as I continue to learn more and more of this Raudri Mantra.
I myself am a Roman Catholic by birth, but have since become somewhat of a pluralist when it comes to concepts of religion in my life. I am receiving training in an esoteric school which follows traditions and practices from all over the world, including Native American Shamanism, Jewish Kabbalah and Shaivite (Hindu) philosophy. I am also a Student and Professor of Religious Studies at Florida International University. My academic focus is on Mysticism and its comparison between religious traditions, specifically Judaism and Indian traditions. During my research at FIU, I strongly feel that there is relationship between Judaic symbols and monotheistic concept of the Trika school of Kashmir Shaivism.
The Śri Rudram Chamakam is an important mantra in Vedic religion which is solely dedicated to Rudra, an early form of the God Śiva. The Śri Rudra is known by many forms such as Śri Rudrapraśna, Śatarudrīya, and Rudradhyaya. The mantra enumerates the many names of the Deity with reference to the Śiva Purana.
The devotee [Vijay Raghavan] began the ceremony by invoking Ganesha. This was done by the Sanskrit prayer known as Gaṇapati Atharvaśīrṣa dedicated to the Vighna Harta for the removal of obstacles during the Abishekham. The thousand names of Śiva are invoked to feel the presence of the Divine One which is known as Paramaśiva Sadaśiva.
The ceremony went on in this fashion, with the devotee chanting mantras and prayers by memory at a rapid pace. Before starting the main mantra, he declared the intent, time, place, and people of which was present for the puja. This is known as Sankalpa which is loosely translated as mission statement. He asked everyone’s name and recited it within his chanting in order to invoke the deity on their behalf. He proclaimed tithi (Sanskrit Lunar Date), vara (the day), rashi (Zodiac Sign), ritu (season), dik (place) and rashtra (country). He then chanted and paused occasionally to explain the mantra’s meanings to the devotees. When he began chanting the Śri Rudrapraśna he paused to explain about the meaning of the first half of the mantra.
He explained that the first half involved the recitation of the different names of Rudra and His attributes. According to the devotee, the second half involved prarthana (prayer or asking for spiritual communion) in which the devotee requests compassion for higher evolution and mitigation of the consequences of Karma. Rudra is seen as the God who deals out the consequences of Karma. He is often seen with a Pinaakin (mighty bow and arrow). In the first few sections of the mantra, the devotee explained that he acknowledges that Rudra will fire His bow and recites His various names, describing Him and acknowledging Him as who and what He represents. Eventually he begins to request that He blunt his arrows so that they will not pierce the flesh. The entire mantra continues in this fashion until eventually the devotee asks for Rudra to finally throw His arrows far away to a great distance so that compassion will be shown and the consequences will be neutralized.
This mantra begins with the knowledge that one cannot avoid the consequences of action (karma), however through recognition (pratyabhijna) that this inevitability does indeed exist one can learn to blunt the arrows or mitigate the deadly effects of the consequences inherent in action. As one continues to recite the mantra, it is asked that the arrows never be fired. In terms of introspection, this is an allegory describing the devotee engaging in the process of cessation. He is obliterating the causes through his perception, awareness, and devotion. Because of this awareness and focus he is allowed to request Rudra to throw away his arrows because he is asking from a point of inner balance and authority. Without a cause then there is no arrow fired. Should Rudra throw away His arrows, His devotee must create an environment of dedication and awareness for these arrows to be refused. This is an allegory for the enlightened state of mind; that mind which has attained Samadhi, the state by which non-duality has become rooted in consciousness. This state of mind is known as Samvit. There is recognition of the causes and effects of reality that is due to dvaita perception. The person who can see this dualistic perception and hold this dualistic perspective consciously is experiencing the world from an Advaita perspective, non-duality. This perspective is the only one that could cause Rudra to throw away His arrows. It is the stopping of Karma due to the recognition and acceptance of the process and reasons of Karma, including its essential form and force.
Abhishekham (water offerings) to the Lingam was a long and involved process that included offerings of flowers, milk, ghee, honey, sugar, yogurt, and devotion toward the Lingam. It was covered with the various consumable ingredients and then washed twice. The liquid that was washed off was collected in a patra (large bucket). The devotees took part in the Puja directly, being asked by the devotee to perform diipa darshana (candle light offerings) gandha (incense offering), pushparcana (flower offerings) and naivideya (food offerings) to the Lingam. The entire gathering was allowed to participating in anointing the Lingam with milk. Everyone was given a tilakam on the forehead by Dr. Raina, considered a great pandit by the devotee, that was made out of sandalwood paste. Everyone tried to chant along side the devotee, but most were unable to do so. There were a few prayers such as the Guru Gita and Prarthana that some of the gathering knew from their Sunday worship ceremonies and were able to perform well. The entire ceremony lasted two and a half hours yet the devotee proclaimed he was rushed for time before the chanting of the 108 names of Rudra.
It is interesting to note that the devotees who invoked the Lingam seemed to be unaware of the ritualistic pattern. They were nervous, anxious and uncertain of each following step. The devotee always seemed calm like a teacher or an adult authority figure to which all others must pay respect to. It leads me to question the value of memorization of ancient texts toward the Hindu community. Dr. Raina mentioned that this was the only Puja that Sri Vijay Raghavan had memorized. Because of this the community gives great respect to Vijay Raghavan. It is, in reality quite a feat. The difference between Pujari and devotee is interesting to see, there seem to be parallels that can be made between a priest and the mass in Christian traditions. Even though everyone was much more involved and the community was much closer than at a Catholic mass, the meaning of the language escaped almost everyone. The allegory and the power behind the mantra was lost in fantastical abstract Deity worship. The part of the ceremony where everyone became truly involved was the chanting of the Bija mantra (seed syllable) Om Aham Aham Aham Shivaya Namaha, and Om Namah Shivaya. This chanting was very musical in tune, and was spoken slowly in the svarit form of the Vedic meter until it culminated in an arousing crescendo, only to revert back to being spoken slowly to give it a Svarit udatta form. This devotional form of emotional excitement is common across other religious traditions.
A mantra was given to us that was supposedly spoken only by Sannyasins and not found in any sacred texts or scholarly books. This is the mantra: Om Aham Aham Aham Shivaya Namaha. This translates to Om! I am I am I am Shiva! I bow! This is a basic principle of Kashmir Shaivistic Advaita. Brahman of the Upanishads, to the Kashmir Shaivites, is Shiva. The Atman is Brahman. It is postulated that my entire soul is the Atman and the mahavakya says, “Aham Brahmasmi” “Atman is Brahman and Brahman is Atman” hence, I am Shiva! Kashmir Shaivism explains “Samvit Shivosmi”, I am consciousness, and I am Shiva. Shiva is everything in this world creating sustaining and merging. I am that eternal principle and that eternal principle is me! This was not explained by the devotee, nor was the translation of the mantra’s words. He only said that to repeat the mantra would bring enlightenment and peace to one’s life. This is the common explanation for average devotees. A philosopher sees from the philosophic angle of Atman and Shiva. The ritualist sees from the devotional point of view. A philosopher would study the terms, study the concepts and attempt to attain Samadhi through this mantra. A ritualist would chant the mantra and attempt to attain Samadhi through grace. At the end, Sri Vijay Raghavan requested Dr. Raina to recite the Devi Atharvashirsha mantra from the Durga Saptashati as these mantras are yogic in spirit, devotional in character and pluralistic in manifestation.
Overall the experience was wonderful. I had never been to a Puja of this intensity. It was very intricate and well performed. I was offered and received prasadam even though they knew I was not of the Hindu faith. I was even invited and did participate in water oblations. There is much to contemplate about the meaning of the Mantras which I was presented with. There is also much to consider about the relationship between the advocates and authorities in religious traditions and the average devotee (laity). What is it that allows a human being to transcend the position of layman? What creates the desire and motivation to surpass his simple traditional and devotional views and enter into a complex world of ritual, symbol, and myth that conclusively inverts those views? Is the essence of the Mantra in its repetition or its analysis? It is possible that the essence of this mantra transcends both of these forms of practice and contemplation! On consulting with Dr. Raina, he suggests that it is pure communion where a devotee is charged what is known as shaktipata as described in the Utpalacharyas (Shaivistic Works).
-Alexander David Conroy
अलक्षेन्द्र प्रिय वृकराज
Alakṣendra Priya Vṛkarāja
Miami, Florida – August 10th, 2007
http://www.manalore.com/content/view/43/132/ (http://www.manalore.com/content/view/43/132/)
I was reading this article (below) about an individual's experience of Rudra Abhishekham. I found the article very inspirational and educative, and thought I'd share with y'all here.
Aum Namah Shivaya,
A.
--------------------
Sri Rudra Abhishekam
Written by Alexander Conroy
Friday, 10 August 2007
On Monday, August 6th 2007 a Puja known as the Rudra Abhishekam was held by Vijay Raghavan at South Florida Hindu Template, in Ft. Lauderdale Florida. This Puja is performed every first Monday of the month. Monday is considered a day dedicated to Lord Śiva. It is known as the Somavar in Sanskrit. The Puja was also dedicated toward receiving Śiva’s blessings by offering abhishekam to the Lingam, a symbol for the worship of Śiva. This Lingam was to be used for devotional prayer by the wife of a couple who sponsored the Puja. Dr. Chaman Lal Raina, Śrimati Jaya Sibu, Chau Nguyen – my wife and I were present along with others for this Puja. We were invited due to my previous work transliterating a Devanagari copy of the Śri Rudrapraśna during a Sanskrit 2 course in the Spring of 2007 at Florida International University. Something drew me to the Śri Rudra that generated enough motivation to learn to write Devanagari through computer code and scribe it to my computer for my research use. The story and the concepts behind Rudra still fascinate me to this day as I continue to learn more and more of this Raudri Mantra.
I myself am a Roman Catholic by birth, but have since become somewhat of a pluralist when it comes to concepts of religion in my life. I am receiving training in an esoteric school which follows traditions and practices from all over the world, including Native American Shamanism, Jewish Kabbalah and Shaivite (Hindu) philosophy. I am also a Student and Professor of Religious Studies at Florida International University. My academic focus is on Mysticism and its comparison between religious traditions, specifically Judaism and Indian traditions. During my research at FIU, I strongly feel that there is relationship between Judaic symbols and monotheistic concept of the Trika school of Kashmir Shaivism.
The Śri Rudram Chamakam is an important mantra in Vedic religion which is solely dedicated to Rudra, an early form of the God Śiva. The Śri Rudra is known by many forms such as Śri Rudrapraśna, Śatarudrīya, and Rudradhyaya. The mantra enumerates the many names of the Deity with reference to the Śiva Purana.
The devotee [Vijay Raghavan] began the ceremony by invoking Ganesha. This was done by the Sanskrit prayer known as Gaṇapati Atharvaśīrṣa dedicated to the Vighna Harta for the removal of obstacles during the Abishekham. The thousand names of Śiva are invoked to feel the presence of the Divine One which is known as Paramaśiva Sadaśiva.
The ceremony went on in this fashion, with the devotee chanting mantras and prayers by memory at a rapid pace. Before starting the main mantra, he declared the intent, time, place, and people of which was present for the puja. This is known as Sankalpa which is loosely translated as mission statement. He asked everyone’s name and recited it within his chanting in order to invoke the deity on their behalf. He proclaimed tithi (Sanskrit Lunar Date), vara (the day), rashi (Zodiac Sign), ritu (season), dik (place) and rashtra (country). He then chanted and paused occasionally to explain the mantra’s meanings to the devotees. When he began chanting the Śri Rudrapraśna he paused to explain about the meaning of the first half of the mantra.
He explained that the first half involved the recitation of the different names of Rudra and His attributes. According to the devotee, the second half involved prarthana (prayer or asking for spiritual communion) in which the devotee requests compassion for higher evolution and mitigation of the consequences of Karma. Rudra is seen as the God who deals out the consequences of Karma. He is often seen with a Pinaakin (mighty bow and arrow). In the first few sections of the mantra, the devotee explained that he acknowledges that Rudra will fire His bow and recites His various names, describing Him and acknowledging Him as who and what He represents. Eventually he begins to request that He blunt his arrows so that they will not pierce the flesh. The entire mantra continues in this fashion until eventually the devotee asks for Rudra to finally throw His arrows far away to a great distance so that compassion will be shown and the consequences will be neutralized.
This mantra begins with the knowledge that one cannot avoid the consequences of action (karma), however through recognition (pratyabhijna) that this inevitability does indeed exist one can learn to blunt the arrows or mitigate the deadly effects of the consequences inherent in action. As one continues to recite the mantra, it is asked that the arrows never be fired. In terms of introspection, this is an allegory describing the devotee engaging in the process of cessation. He is obliterating the causes through his perception, awareness, and devotion. Because of this awareness and focus he is allowed to request Rudra to throw away his arrows because he is asking from a point of inner balance and authority. Without a cause then there is no arrow fired. Should Rudra throw away His arrows, His devotee must create an environment of dedication and awareness for these arrows to be refused. This is an allegory for the enlightened state of mind; that mind which has attained Samadhi, the state by which non-duality has become rooted in consciousness. This state of mind is known as Samvit. There is recognition of the causes and effects of reality that is due to dvaita perception. The person who can see this dualistic perception and hold this dualistic perspective consciously is experiencing the world from an Advaita perspective, non-duality. This perspective is the only one that could cause Rudra to throw away His arrows. It is the stopping of Karma due to the recognition and acceptance of the process and reasons of Karma, including its essential form and force.
Abhishekham (water offerings) to the Lingam was a long and involved process that included offerings of flowers, milk, ghee, honey, sugar, yogurt, and devotion toward the Lingam. It was covered with the various consumable ingredients and then washed twice. The liquid that was washed off was collected in a patra (large bucket). The devotees took part in the Puja directly, being asked by the devotee to perform diipa darshana (candle light offerings) gandha (incense offering), pushparcana (flower offerings) and naivideya (food offerings) to the Lingam. The entire gathering was allowed to participating in anointing the Lingam with milk. Everyone was given a tilakam on the forehead by Dr. Raina, considered a great pandit by the devotee, that was made out of sandalwood paste. Everyone tried to chant along side the devotee, but most were unable to do so. There were a few prayers such as the Guru Gita and Prarthana that some of the gathering knew from their Sunday worship ceremonies and were able to perform well. The entire ceremony lasted two and a half hours yet the devotee proclaimed he was rushed for time before the chanting of the 108 names of Rudra.
It is interesting to note that the devotees who invoked the Lingam seemed to be unaware of the ritualistic pattern. They were nervous, anxious and uncertain of each following step. The devotee always seemed calm like a teacher or an adult authority figure to which all others must pay respect to. It leads me to question the value of memorization of ancient texts toward the Hindu community. Dr. Raina mentioned that this was the only Puja that Sri Vijay Raghavan had memorized. Because of this the community gives great respect to Vijay Raghavan. It is, in reality quite a feat. The difference between Pujari and devotee is interesting to see, there seem to be parallels that can be made between a priest and the mass in Christian traditions. Even though everyone was much more involved and the community was much closer than at a Catholic mass, the meaning of the language escaped almost everyone. The allegory and the power behind the mantra was lost in fantastical abstract Deity worship. The part of the ceremony where everyone became truly involved was the chanting of the Bija mantra (seed syllable) Om Aham Aham Aham Shivaya Namaha, and Om Namah Shivaya. This chanting was very musical in tune, and was spoken slowly in the svarit form of the Vedic meter until it culminated in an arousing crescendo, only to revert back to being spoken slowly to give it a Svarit udatta form. This devotional form of emotional excitement is common across other religious traditions.
A mantra was given to us that was supposedly spoken only by Sannyasins and not found in any sacred texts or scholarly books. This is the mantra: Om Aham Aham Aham Shivaya Namaha. This translates to Om! I am I am I am Shiva! I bow! This is a basic principle of Kashmir Shaivistic Advaita. Brahman of the Upanishads, to the Kashmir Shaivites, is Shiva. The Atman is Brahman. It is postulated that my entire soul is the Atman and the mahavakya says, “Aham Brahmasmi” “Atman is Brahman and Brahman is Atman” hence, I am Shiva! Kashmir Shaivism explains “Samvit Shivosmi”, I am consciousness, and I am Shiva. Shiva is everything in this world creating sustaining and merging. I am that eternal principle and that eternal principle is me! This was not explained by the devotee, nor was the translation of the mantra’s words. He only said that to repeat the mantra would bring enlightenment and peace to one’s life. This is the common explanation for average devotees. A philosopher sees from the philosophic angle of Atman and Shiva. The ritualist sees from the devotional point of view. A philosopher would study the terms, study the concepts and attempt to attain Samadhi through this mantra. A ritualist would chant the mantra and attempt to attain Samadhi through grace. At the end, Sri Vijay Raghavan requested Dr. Raina to recite the Devi Atharvashirsha mantra from the Durga Saptashati as these mantras are yogic in spirit, devotional in character and pluralistic in manifestation.
Overall the experience was wonderful. I had never been to a Puja of this intensity. It was very intricate and well performed. I was offered and received prasadam even though they knew I was not of the Hindu faith. I was even invited and did participate in water oblations. There is much to contemplate about the meaning of the Mantras which I was presented with. There is also much to consider about the relationship between the advocates and authorities in religious traditions and the average devotee (laity). What is it that allows a human being to transcend the position of layman? What creates the desire and motivation to surpass his simple traditional and devotional views and enter into a complex world of ritual, symbol, and myth that conclusively inverts those views? Is the essence of the Mantra in its repetition or its analysis? It is possible that the essence of this mantra transcends both of these forms of practice and contemplation! On consulting with Dr. Raina, he suggests that it is pure communion where a devotee is charged what is known as shaktipata as described in the Utpalacharyas (Shaivistic Works).
-Alexander David Conroy
अलक्षेन्द्र प्रिय वृकराज
Alakṣendra Priya Vṛkarāja
Miami, Florida – August 10th, 2007
http://www.manalore.com/content/view/43/132/ (http://www.manalore.com/content/view/43/132/)