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; and Darbhaa 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.

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.