Chathurveda Gramam - Sankarapuram, (off Kathiramangalam): Mahaperiyavalin Paarayanam.

Chathurveda Gramam - Sankarapuram, (off Kathiramangalam): Mahaperiyavalin Paarayanam.: ஜயஜய ஷங்கர ஹரஹர ஷங்கர ஜயஜய ஷங்கர ஹரஹர ஷங்கர... இதை   பிரதி   தினமும்   பாராயணம்   செ ய்வதால்   குரு   பக்திகைகூடும் .  ...

Chathurveda Gramam - Sankarapuram, (off Kathiramangalam): Mahaperiyavalin Paarayanam.

Chathurveda Gramam - Sankarapuram, (off Kathiramangalam): Mahaperiyavalin Paarayanam.: ஜயஜய ஷங்கர ஹரஹர ஷங்கர ஜயஜய ஷங்கர ஹரஹர ஷங்கர... இதை   பிரதி   தினமும்   பாராயணம்   செ ய்வதால்   குரு   பக்திகைகூடும் .  ...

Mahaperiyavalin Paarayanam.

ஜயஜய ஷங்கர ஹரஹர ஷங்கர
ஜயஜய ஷங்கர ஹரஹர ஷங்கர...


இதை பிரதி தினமும் பாராயணம் செய்வதால் குரு பக்திகைகூடும். 

ஜகத்குருவான ஸ்ரீஸ்ரீஸ்ரீ மஹாபெரியவாளின்அருளைப் பெற்று, இகபர லாபங்களை 
அடைந்து ஸ்ரேயஸைபெற வேண்டுகிறேன்.

 

அனந்த ஸம்ஸார ஸமுத்ரதாரா
நௌகாயி தாப்யாம், குருபக்தி தாப்யாம்
வைராக்ய ஸாம்ரஜ்யத பூஜநாப்யாம்
நமோ நம: ஸ்ரீ குருபாதுகாப்யாம் ||
 

பொருள்:

எல்லையற்ற வாழ்க்கையெனும் கடலைத் தாண்டுவிக்கும்படகாயும், 

குருவிடம் பக்தியைத் தரக்கூடியதாகவும்,வைராக்யம் என்ற சாம்ராஜ்யத்தைக் 

கொடுக்கிறதாயும்,பூஜிக்கத் தகுந்ததாயும் உள்ள ஸ்ரீகுருவின் பாதுகைகளுக்குநமஸ்காரம்! நமஸ்காரம்!

____________________________________________________________________________________________________

கவித்வவாராசினி ஸாகராப்யாம்
தௌர்பாகய் தாவாம்புத பாலிகாப்யாம்
தூரீக்ருதா நம்ர விபத்ததிப்யாம்
நமோ நம: ஸ்ரீ குருபாதுகாப்யாம ||

பொருள்:

கவித்துவமென்னும் கடலை பொங்கச் செய்கின்றசந்திரனாகவும், 

துன்பமென்னும் காட்டுத்தீயை அணைக்கும்மேகக்கூட்டமாகவும், 

தன்னை வணங்கியவர்களின்துன்பங்களை போக்குகின்றதாகவும் 

உள்ள ஸ்ரீகுருவின்பாதுகைகளுக்கு நமஸ்காரம்! நமஸ்காரம்!!

____________________________________________________________________________________________________

நதா யயோ: ஸ்ரீ பதிதாம் ஸமீயு:கதாசிதப்யாசு தரித்ரவர்யா:மூகாஸ்ச வாசஸ்பதிதாம் ஹிதாப்யாம்
நமோ நம: ஸ்ரீ குரு பாதுகாப்யாம் ||

 

பொருள்:

மிகவும் ஏழ்மையானவர்கள் கூட எப்பொழுதாவது எந்தகுருவின் பாதுகைகளை 

வணங்கிய உடனேசெல்வந்தர்களாக ஆகிறார்களோ, எந்த பாதுகைகளைவணங்கிய 

ஊமைகள் கூட ப்ரஹஸ்பதிக்கு நிகரானசொல்லாற்றல் பெற்றவர்களாய் ஆகிறார்களோ, 

அவ்விதம்பெருமை வாய்ந்த, நன்மைகளைத் தரக்கூடிய ஸ்ரீ குருவின்பாதுகைகளுக்கு 

நமஸ்காரம்! நமஸ்காரம்!!

____________________________________________________________________________________________________

நாலீக நீகாஸ பதாஹ்ருதாப்யாம்
நாநாவிமேஹாதி நிவார்காப்யாம்
நமஜ்ஜனாபீஷ்ட ததிரதாப்யாம்
நமோ நம: ஸ்ரீ குரு பாதுகாப்யாம் ||

 

பொருள்:

தாமரைக்கு நிகரானதாயும், பலவித மயக்கங்களை(மோஹங்களை) போக்கக்கூடியதாயும் தன்னைவணங்கியவர்களுக்கு விரும்பியவற்றை 

தரக்கூடியதாயும்உள்ள, ஸ்ரீ குருவின் பாதுகைகளுக்கு நமஸ்காரம்!நமஸ்காரம்!!

_____________________________________________________________________________________________________

ந்ருபாசி பௌலீவ்ரஜரத்னகாந்தி
ஸரித் விராஜத் ஜஹகன்யகாப்யாம்
ந்ருபத்வதாப்யாம், நதலோகபங்க்தே
நமோ நம: ஸ்ரீ குரு பாதுகாப்யாம் ||

 

பொருள்:

அரசர்களின் கிரீடங்களில் ஒளி வீசுகின்ற சிறந்தரத்தினங்களின் ப்ரகாசமாகிய ஆற்றல் 

(நதியில்) அழகுடன்விளங்குகின்ற பெண் மீங்கள் போன்றதாயும், 

தன்னைவணங்குகிறவர்களுக்கு அரசனாயிருக்கும் நன்மையைக்கொடுக்கக் கூடியதாயும் 

உள்ள ஸ்ரீகுருவின் பாதுகைகளுக்குநமஸ்காரம்! நமஸ்காரம்!!

____________________________________________________________________________________________________

பாபந்தகார்க்க பரம்பராப்யாம்
தபாத்ரயாஹீந்த்ர ககேஷ்வராப்யாம்
ஜாட்யாப்தி சம்ஷோஷணவாடவாப்யாம்
நமோ நம: ஸ்ரீ குருபாதுபாக்யாம் ||

 

பொருள்:

பாவமாகிய இருளைப் போக்கும் சூரியன் போன்றதாயும்,மூன்றுவித தாபங்களாகிய 

ஆதிபௌதிக, ஆதிதெய்வீக,ஆத்யாத்மிக பாம்புகளை அழிக்கின்ற கருடன் போன்றும்,

அக்ஞானமாகிய (மூடத்தன்மை) சமுத்ரத்தை வற்றச்செய்கின்ற வாடவாக்னியாகவும் 

விளங்குகின்ற ஸ்ரீ குருபாதுகைகளுக்கு நமஸ்காரம்! நமஸ்காரம்!!

 

குறிப்பு:ஆதிபுதிகம் : மண்ணாசை, பொன்னாசை, பெண்ணாசைஆகிய ஈஷணாத்ரயம்
ஆதிதெய்வீகம் : தேவரிணம், ரிஷிரிணம், பித்ருரிணம் ஆகியரிணத்ரயம்
ஆத்யாத்மிகம்: சத்வம், ரஜஸ், தமஸ் ஆகிய குணத்ரயம்

மேற்சொன்னவை எல்லாம் தனியாகவோ சேர்ந்தோபிறவிக்குக் காரணமாகிறது

__________________________________________________________________________________________

சமாதி ஷட்சுப்ரத வைபவாப்யாம்
சமாதிதானவ்ரத தீக்ஷிதாப்யாம்
ரமாதவான்ரிஸ்திர பக்திதாப்யாம்
நமோ நம: ஸ்ரீ குருபாதுகாப்யாம் ||

 

பொருள்:

ஞானிக்கு வேண்டிய சமம் முதலிய ஆறு குணங்களைக்கொடுக்கும் பெருமை 

வாய்ந்ததாயும், அவ்வாறுகுணங்களுக்கு மூலமாகவுள்ள வ்ரதத்தைஅருளக்கூடியாதாயும், 

ஸ்ரீமன் நாராயணனின்சரணாரவிந்தங்களில் நிலையான பக்தியைக் 

கொடுக்ககூடியதாயுமுள்ள 

ஸ்ரீ குருபாதுகைகளுக்கு நமஸ்காரம்!நமஸ்காரம்!!

______________________________________________________________

 

ஸ்வார்சாபராணாம் அகிலேஷ்டதாப்யாம்
ஸ்வாஹா ஸஹாயாக்ஷ துரந்தராப்யாம்
ஸ்வாந்தாஸ்ச பாவப்ரத பூஜனாப்யாம்
நமோ நம:ஸ்ரீ குருபாதுகாப்யாம் ||

 

 

பொருள்:

தனனி (பாதுகைகளை) பூஜிப்பதில் ஈடுபாடுகொண்டவர்களுக்கு அனைத்து 

விருப்பங்களையும்கொடுக்கக் கூடியதாகவும், தேவதைகளின் அனுக்ரகத்தைவிரைவில் 

அளிக்கக்கூடியதாகவும், மனதிற்குததூய்மையான எண்ணத்தைத் தரக்கூடியதாயும் 

பூஜிக்கத்தகுந்த ஸ்ரீ குருபாதுகைகளுக்கு நமஸ்காரம்! நமஸ்காரம்!!

 

__________________________________________________ ​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​ 

 

 

காமாதிஸர்ப வ்ரஜகாருடாப்யாம்
விவேக வைராக்ய நிதிப்ரதாப்யாம்
போதப்ரதாப்யாம் த்ருதமோக்ஷதாப்யாம்
நமோ நம: ஸ்ரீ குருபாதுகாப்யாம் ||

 

பொருள்:

ஆசை முதலிய தீய குணங்களாகிய பாம்புகளை அழிக்கும்கருடனாகவும், விவேகம் 

(நன்மைகளை தீமைகளை அறிதல்வைராக்யம் (பற்றின்மை), ஆகிய செல்வங்களை 

கொடுக்கக்கூடியதாயும், ப்ரம்ம ஞானத்தை அளிக்கக்கூடியதாயும்,

தன்னை (பாதுகைகளை) மனதில் சதா த்யானிப்பவர்களுக்குமோக்ஷத்தை 

அளிக்கக் கூடியதாயும் உள்ள ஸ்ரீகுருவின்பாதுகைகளுக்கு 

நமஸ்காரம்! நமஸ்காரம்!!

 

 

அனுதினமும் ஸ்ரீ ஜகத்குருவின் பாதுகைகளுக்குநமஸ்கரித்து வாழ்வோம்! வாழ்விப்போம்!!

ஸ்ரீ பெரியவா சரணம்!

 

 

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Shri Rudram Chamakam

namo bhavāya cha rudrāya cha

namaḥ śarvāya cha paśupataye cha

namo nīlagrīvāya cha śitikaṇṭhāya cha

namaḥ kapardine cha vyuptakeshāya cha

namaḥ sahasrākṣāya cha śatadhanvane cha

namo girīśāya cha śipiviṣṭāya cha

What is it and Where Does it Appear?
Shree Rudram or Rudram Chamakam or Shat Rudreeya is one of the five scriptural texts chosen by the ancients for constant repetition and meditation. These five texts are the Upanishads of one's own Shaakhaa - The Bhagavad Geetaa, The Vishnu Sahastranaam (there are a few Vishnu Sahastra Naam available but the most popular one is recited by Bheeshm to Yudhishthir in Anushaasan Parv of Mahaabhaarat), Shree Rudram and Purush Sooktam. Vaidik Literature states - as by pouring water at the root of a tree, all its branches are nourished, by pleasing Shree Rudra through Rudra Jap, all the Devtaa are pleased. One attains Bhukti and Mukti, enjoyment of life as well as freedom from the ills of the world by the chanting of Shree Rudram with devotion
The Shree Rudram Chamakam (Sanskrit श्रि रुद्रम् चमकम्) is a Vaidik Stotra from Krishn Yajur Ved dedicated to Rudra (Shiv). Shree Rudram is also known as "Shree Rudra Prashn", "Shat Rudreeya", "Rudra Upanishad", "Shree Rudram", "Rudra Adhyaaya". Shree Rudram (Shat Rudreeyam) and Chamakam (or Vasordaraa) are two great precious Ved Mantra. These two great precious Ved Mantra occupy a central position in the Krishn Yajur Ved (Taittireeya Sanhitaa). This Sanhitaa has 7 Kaand or chapters. Sree Rudram and Chamakam are enshrined in the 4th Kaand.
(1) They provide expiation for even the gravest of sins (Paatak).
(2) They ward away sorrows and dangers.
(3) They ensure fulfillment of prayers and Abheesht.
The text is important in Vedaantik religion describing Lord Shiv as the Universal Brahm. The hymn is an early example of enumerating the names of a deity, a tradition developed extensively in the Sahastra Naam literature of Hinduism. Shree Rudram is one of the five scriptural texts chosen by the ancients for constant repetition and meditation. These five texts are the Upanishads, The Bhagavad Geetaa, The Vishnu Sahastranaam, Shree Rudram and Purush Sooktam.
It is a magnificent vision of the Creator of the universe, designated here as Shiv or Rudra, in his aspects as an awe-inspiring immanence in everything that can be found or even conceived of in Creation. In this comprehensive attitude of devotion to God, the Chamakam resembles the description found in the Purush Sookt.
By the first few centuries AD, the recitation of the Shata-rudreeya is claimed, in the Jaabaal Upanishad, to lead to immortality. The hymn is referred to in the Shiva Puraan. The text is also famous for its mention of the Shaivite Panchaakshar ("five-syllable") Mantra (Sanskrit : Namah Shivaaya), which appears in the text of the Shata-Rudreeya in the 8th Anuvaak. The text also contains the Mantra "Aum Namo Bhagavate Rudraaya". The Braahman who recites this Mantra daily will be honored in Brahm Lok.
It consists of two texts from Book 4 of the Taittireeya Sanhitaa (TS 4.5, 4.7), which is a part of the Krishn Yajur Ved.
Shree Rudram or the Namakam (Ch 5) describes the name or epithets of Rudra, which represent his aspects. This first part, chapter 16 of the Yajur Ved, is known as Namakam because of the repeated use of the word "Namo" in it. Additionally, the devotee asks for the benevolent aspect of Shiv to be invoked rather than the terrible aspect and requests forgiveness of sins. The Chamakam (Ch 7) asks for the fulfillment of wishes. Each part consist of eleven Anuvaak or hymns. The Anuvaaks of Shree Rudram correspond to the 11 hymns of Taittireeya Sanhitaa 4.5, with the final Anuvaak extended by an additional 8 verses, including the Tryambakam (literally, "the three-eyed One") Mantra (TS 1.8.6.i). The central Shaivite Mantra, "Aum Namah Shivaaya" is also derived from the Shree Rudram, it appears (without the Om) in Taitteerya Sanhitaa S 4.5.8.l.
Rudram is divided into 11 sections called Anuvaaks. In the first Anuvaak, Rudra is asked to turn away his Ghor Roop (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. The hymn identifies 346 desires of human beings to be fulfilled, to have a peaceful daily life. Apart from being a hymn devoted Lord Shiv, Shree Rudram also contains many hidden secrets in coded format. For example the verses contain coded instructions for preparing various Aayurvedik medicines.
Its First Part "Namakam" - 11 Anuvaak
This 1st Anuvaak 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 (Kavach) for virulent fever, to cure diseases, fetal disorders, absolution from evils stars and bad karma, for the fulfillment of ones desires, sumptuous rainfall, family protection, blessings with good children, fulfillment of all material desires and the destruction of enemies.
In the 2nd Anuvaak, 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 Sansaar (illusion). This Anuvaak is chanted for the destruction of enemies, possession of wealth, getting kingdom (getting Job) and possession of intelligence.
In the 3rd Anuvaaka Rudra is described as the Lord of thieves who exists in everything. He is Sarvaatmaa; the self of all. In this context, we who are un-enlightened 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 Anuvaak is also chanted for the cure of diseases.
In the 4th Anuvaak, Rudra is described as the creator and worker of all kinds. He is the cause of both the significant and minor. This Anuvaak is chanted for the cure of tuberculosis, diabetes and leprosy.
In the 5th Anuvaak 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 Moksh).
In the 6th Anuvaak Rudra is identified with time (Kaal Roop). He is described as the source of the different worlds, Shrutis (Ved) and its essence in Vedaant. The fifth and sixth Anuvaak 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 7th Anuvaak his all-pervading presence in waters, rains, clouds, storms and its various forms are described. This Anuvaak is chanted for the increase of intelligence, improvement of health, wealth, progeny, clothes, cows, sons, education, lands, longevity and obtaining liberation.
In the 8th Anuvaak 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 Anuvaak is chanted for the destruction of enemies and possession of ones own kingdom (lands).
In the 9th Anuvaak the strength and power his attendants is celebrated because they illumine the gods and the world and control the forces of the universe. This Anuvaak is chanted for obtaining gold, a good wife, a job, and the blessings of a son who will be devoted to Lord Shiv.
In the 10th Anuvaak Rudra is again asked to shed his fury and shower benevolence by his displaying his Pinaak 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 Anuvaak 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 Bhairav (Shiv in his most fearful aspect), absence from dangers and fears, blessings and the absolution of sins.
In the 11th Anuvaak Rudra’s accomplishments are profusely praised and his benevolence is invoked with unconditional salutations. This Anuvaak is chanted for blessings of one’s progeny, the enhancement of longevity, visiting of sacred places, and acquiring knowledge of past, present and future.
After praying and identifying Rudra with everything in the Namakam, the Chamakam is recited, in which the devotee identifies himself with Lord Shiv and asks him to give him everything. 
It is believed that it should be recited only in formal sittings.
Its Second Part "Chamakam" - 11 Anuvaak
The second part of the text, corresponding to Tattireeya Sanhitaa 4.7, asks God for fulfillment of wishes. The repeated phrase, "cha me" literally means, "and to me [be this granted]", accompanied by lists of desirables. Thus this second part, chapter 18 of the Yajur Ved, is known as "Chamakam" because of the repeated use of the words "Cha me". The original context of the Chamakam is the piling up of the fire-altar of Vaidik religion.
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 Gyaanee to attain Moksh, means 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 Dharm. 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 1st Anuvaak 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 2nd Anuvaak prominence and leadership, common sense, intellectual acumen, capability to face trying circumstances, Spiritual elevation, worldly splendor and enjoyments.
The 3rd Anuvaak 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 4th Anuvaak assures of courtesy, fitness of the body and the best food for the body, coziness and comfort.
The 5th asks for the Nava Ratn, the precious stones and all the animals to sub-serve his interest and the qualified materials best in their form for his rituals.
The 6th Anuvaak 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 Havishya among all Gods and his special honor and supremacy.
The 7th Anuvaak lists the various instruments necessary for some and sacrifices in the “Hom Kund”, the site of offerings to the fire God with Swaahaa-kaar.
In the 8th let the following Bahirang Yagya Saadhanaa or mediate ingredients necessary for the performance of sacrifices be granted to me : Dried holy sticks; andDarbhaa or holy grass; and the Vedhi or the narrow platform between the sacred fires; and the Dhishniyas or the platforms raised for the Hotaa, etc; and the Sruchas or the vessels made of Purasa wood used for Hom in Ishti sacrifices; and the Chamas or wooden plates for pouring the Som juice and drinking it; and the Gravan or small pebbles used for crushing the Som creeper; and Svarav or wooden knives stuck in the Yoop or sacrificial post; and Uparavas or four pits each a cubit deep dug in the Havirdhaan; and the Adhi-shavan or two flat pieces of wood cut from the fig tree with the bark; and the Drone Kalash or a vessel shaped like a mango made out of the banyan tree on which the squeezed Som juice is kept; and the Vayavyaas or the vessels made of wood and mud for placing the Som juice in the Havirdhaan; and the Poothabrith or the mud vessel among the Chamas for keeping the Som juice; and the Aadhavaneeya or another mud vessel for keeping the purified Som juice.
The 9th Anuvaak is the prime prayer consists of all the contents of four Ved.
The 10th Anuvaak 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 Gyaan Yagya.
The 11th Anuvaak 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 Chaiva Purush Sooktam Tathaiva Cha |
Nityam Trayam Prayunjano Brahm Lok Maheeyate ||
He who ever recites Namakam and Chamakam along with Purush Sookt daily will be honored in Brahm Lok.
The interpretations of the text commonly taught today are clearly Vedaantik, while the Vaidik texts at the time of their composition were probably intended for the context of ritual sacrifice.
Shree Rudram occurs in the 4th Kaand of the Taittireeya Sanhitaa in the Krishn Yajur Ved.

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How to Chant Rudram Chamakam or Types of Abhishek
Sage Shatapath in his treatise “Mahaarnav Karm Vipaak” has listed four types of Abhishek procedures compatible with Vaidik and scriptural lore. Those are Rudram, Ekaadash Rudram, Mahaa Rudram and Ati Rudram – each being more potent than the preceding one. Of these, the most potent form of Ati Rudram involves 14,641 Rudram (Rudram is a combination of Namakam and Chamakam given in Rudra Adhyaaya in the 5th Prapatakam of the 4th Kaand of Krishn Yajur Ved Sanhitaa). Namakam and Chamakam Paath may be done in the following ways ----
(1) One Rudram or Shree Rudram - When Namakam is recited once and then the Chamakam is recited once.
(2) Ekaadash Rudram - Recital of whole Namakam 11 times, along with one Anuvaak of Chamakam at the end of each full Namakam, thus completing one Chamakam constitutes the Ekaadash Rudram.
(3) Laghu Rudram or Rudra Ekaadishinee - Recital of this Ekaadash Rudram (11 times or chanted by 11 Ritwik or Ritwij) is called one Laghu Rudram or Rudra Ekaadashinee.
(4) Mahaa Rudram - Recital of 11 Laghu Rudram chanted by 11 Ritwik, is called one Mahaa Rudram. Or
chanting of 1 Laghu Rudram 121 times OR
chanting of 1 Laghu Rudram 11 times by 11 Ritwik is called Mahaa Rudram)
(5) Ati Rudram - Recital of Mahaa Rudram for 11 consecutive days by the same Ritwik is called one Ati Rudram.
Therefore, in Ati Rudram 14,641 Rudram include 14,641 Namakam and 1331 Chamakam chanted by 121 Ritwik for 11 days. Simultaneously with Rudraabhishek, Rudra Hom are conducted by these 121 priests well versed in Vaidik rituals in 11 Hom Kund erected for the purpose. A Ling is being installed especially for the purpose of conducting Rudraabhishekam daily. Side by side the Rudra Paaraayan and Rudra Hom, other related rituals such as Sree Saai Gaayatree Hom, Lingaabhishek Poojaa, Kram Archanaa Paaraayan and Tarpan are also to be performed.
This Mahaa Yagya is being performed for Lok Kalyaan and good of all mankind as well as to ensure universal peace and prosperity.
[Source: www.sssbpt.org]
Types of Rudram 
1. Ordinary Rudram where first the whole Rudram is recited and then he whole Chamakam is recited.
2. Rudra Ekaadashinee, where after chanting Rudram, the first Anuvaak of Chamakam is chanted. Again after chanting Rudram the second Anuvaak of Chamakam is chanted and so on till the eleventh chanting of Rudram followed by eleventh Anuvaak of Chamakam.
3. Laghu Rudram, where Rudra Ekaadashinee is chanted eleven times
4. Mahaa Rudram, where Laghu Rudram is chanted eleven times
5. Ati Rudram, where Mahaa Rudram is chanted eleven times
Meanings of Rudram Chamakam
In the famous Rudra Adhyaaya of the Yajur Ved, we have a majestic, universalized description of Lord Shiv, a chant which we are accustomed to everyday in Shiv Temples. Only those who know what Sanskrit is, what the Ved are and what the worship is, can appreciate what this Shat Rudreeya chant also is. It is one of the most powerful prayers ever conceived by the human mind. It is filled with a threefold meaning. According to Hindu culture, everything is threefold - objective , subjective and universal. Everything in the world, from the smallest to the biggest, has an objective character, a subjective character and an universal character. Objectively you are something, subjectively you are another thing and universally you are a third thing. It all depends upon from what point of view you interpret a particular thing, person or object. When you objectively interpret a thing, it looks one thing; when you subjectively analyze it, it is another thing; and from the universal point of view, it is something third altogether.Likewise, this Mantra, the Shat Rudreeya of the Yajur Ved, a hymn to Lord Shiv, has an objective meaning, a subjective meaning and a divine, supreme, supramental, universal meaning. Objectively, it is a prayer for the control of the forces of nature. Subjectively, it is a prayer for self-control and the rousing of the spiritual consciousness. Universally, it is a surge of the soul towards God-realization. It has an Adhi-Bhautik, Adhi-Daivik and Adhyaatmik meaning, as we usually put it. The Ved, the Mantra of the Ved, are filled with such threefold or fourfold meaning, hence it is difficult to understand the full meaning of any Mantra of the Ved. "Anant Vai Vedah" - Infinite meanings are the meanings of the Ved Mantra. It has no end at all - it is mathematics, it is chemistry, it is physics, it is Aayur Ved, it is psychology, it is metaphysics, it is philosophy, it is spirituality, it is meditation, it is love, it is ecstasy. You will find everything in every Mantra of the Ved. All depends upon how you look upon it, how you feel it. A person can be a father, he may be a brother, he may be a son, he may be a friend, but all the while he is one and the same person. Attitudes are different on account of various relationships connected. So the Rudra Adhyaaya is before us, a majestic prayer for world-peace, international- peace, subjective peace, universal peace and God-Consciousness. 

Stories of Nine Durga

Shailaputri

The first form of Devi Durga is Shailaputri. She is the daughter of the King of Mountains – Himalaya. King Himalaya and his wife Menaka perfomed many austerities and Divine Mother was pleased with them and came down to Earth as their daughter – Shaila means mountain and putri is daughter. So Divine Mother took birth as the daughter of the Mountain. Her vehicle is the Bull and in Her right hand She holds a Trishul (Trident) and in Her left hand a Lotus flower.

In Daksha’s yagya, Divine Mother in the form of Sati gave up Her body. After that, She took the form of Shailaputri, and once again joined Lord Shiva as His Divine consort. Shailaputri is the first of the nine Durgas and She is the Goddess of Inspiration.

We are living with Shailaputri today!

Brahmacharini

The meaning of the word “Brahma” is tapasya (austerities). In this form, Mother holds a japa mala in Her right hand and a kamandalu (water pot) in Her left hand. To obtain Lord Shiva, Goddess Brahmacharini did tapasya following the advice of Narada Muni. Divine Mother is Maha Shakti (Divine Energy). To obtain liberation, a seeker worships Divine Mother (Shakti) in the form of Brahmacharini, and She grants him Brahma Gyaan (knowledge of Brahman). Therefore, Her name is Brahmacharini and Her work is to give knowledge of the Supreme to devotees. Brahmacharini is the Goddess of Sacred Study.

Chandraganta

The third form of Mother is Chandraganta. Chandra means moon and in this form Mother is cool like a moonbeam. She provides the highest peace (param shaanti) and supreme welfare (kalyaan kaari). Her form is like gold and Her vehicle is the lion (dharma). She has ten hands and holds various weapons such as kadga (sword of wisdom), baan (sharp arrows), trishul (Trident), and padma (Lotus of Peace).

Her worship blesses the seeker with removal of all confusion (paap) and obstacles. Chandraganta is the Goddess of the Delight of Practice.

Kushmanda

The fourth form of Goddess Durga is Kushmanda. At the beginning when there was no creation, there was darkness everywhere. Kushmanda gave rise to creation and She lives in the realm of the sun (Surya Loka). The energy in all of creation is Kushmanda. This form of Mother has eight hands and therefore She is often called Ashtabhuja Devi. Her vehicle is a lion (dharma) and in Her hands Mother holds a water pot (kamandalu), arrows, the revolving discus (chakra), club, lotus flower of peace, a pot filled with immortal nectar and a japa maala. If you worship Mother Kushmanda, She destroys disease and sorrow and bestows the boons of long life, fame, strength and good health. Kushmanda is the Goddess of Purifying Austerity.

Skandamata

The fifth form of Goddess Durga is Skandamata. Mother Durga married Lord Shiva for the purpose of blessing the Devas with a commander-in-chief. In the war between the forces of duality (asuras) and unity (devas), the devas (forces of unity) needed a leader. Shiva and Parvati’s son Kartik who is also called Skanda is the commander of those Divine armies. As Skandamaata, Durga Devi is seen as the Mother of Skanda and She holds him in Her lap as She sits on a lion. She has four arms. The upper hands hold a lotus in each and with one of the lower hands She grants boons and with the other holds Kartik in Her lap. When a devotee does puja to Skandamata, She fulfills all desires. Skandamata is the Goddess who Nurtures Divinity.

Katyayani

Mother Katyayani is the sixth form of Durga. Maharishi Katyayana was a great Seer who performed strong tapasya in his ashram. One day Brahma, Vishnu and Maheswar came to his ashram to enlist his help for the purpose of killing Mahishasura. All the Gods came and from their bodies, their own energies and pure lights united to give rise to a beautiful form of Goddess Durga. This happened on the 14th day of the dark fortnight of the month of Ashwin. Maharishi Katyayana was the first to worship this Goddess Durga, and therefore She was named Katyayani. He worshipped Her on the 7th, 8th and 9th days of the bright fortnight of the month of Ashwin (Fall Navaratri). On the tenth day (the day of Victory), Goddess Katyayani vanquished Mahishasura.

Katayayani means the Goddess who is Ever Pure. Mother Katyayani has four hands. In her upper-right hand she displays the mudra that grants freedom from fear and in her lower-right hand she displays the mudra bestowing boons. In her upper-left hand she holds a sword and a lotus flower in her lower-left hand.

Devotees who worship Mother Katyayani with a pure attitude from their heart are blessed with the fulfillment of their needs for artha (wealth), dharma (ideal of perfection), kama (desires) and moksha (liberation). All disease, sorrow and suffering is destroyed by Mother.

Kalaraatri

Mother Kalaraatri is the seventh form of Durga. The reason she is called Kalaraatri is that she is the destroyer of that kaal (time) who destroys everything. Kalaraatri means the Dark Night (surrendering the ego). Her color is dark and her hair is unbound and flies wildly in all directions. She wears a garland of lightning and from her body emanates a light that is strong like a fire.

Her vehicle is a donkey. In her upper right hand she holds a mudra to grant boons and in her lower right hand she grants fearlessness. In her upper left hand she holds a club and an iron knife in her lower left hand.

She is fearful to look at but she grants very auspicious fruit to devotees. Another name for her is “Bhayankari” (this literally means “Fearful”). When devotees see her, they should not have fear. If they do her puja, she will grant freedom from fear of ghosts, spirits, snakes, fire, floods, and dangerous animals.

Maha Gauri

The eighth form of Mother is Mahagauri. Devi Parvati was dark colored and Mahadev used to call her “Kaalike”. She did tapasya and Mahadev was pleased with her tapasya. He showered Ganga water upon her and she became “white”. Therefore, her name is Mahagauri.

Her vehicle is a bull. In her upper right hand she shows the mudra bestowing boons and in her lower right hand she holds a trishul. In her upper left hand she holds a drum (damaru) and in her lower left hand is the mudra bestowing boons.

If we do puja to Mahagauri all confusion will be destroyed. Sorrow, confusion, suffering, poverty cannot touch one who worships Mahagauri. Mahagauri means Great Radiant Light.

Siddhidaatri

Siddhidaatri is the ninth form of Durga and Mother is given this name because she grants perfection (siddhi daan) to devotees and spiritual aspirants. It was with Siddhidaatri’s Grace (anukampa) that Lord Shiva got the Ardhanarishwara form. Her vehicle is a lion and Her asana is a lotus flower. In her upper-right hand Mother holds a club and in her lower-right hand is a discus. In her upper-left hand she holds a lotus and in her lower-left hand is a conch. For all spiritual aspirants and devotees, worship of Mother Siddhidaatri grants all desires both in this world and the other world. Siddhidaatri means Grantor of perfection.