In Chapter 11 of the Bhagavad-Gita, Arjuna is shown the universal form of Sri Krishna as Lord of the Universe. In the Rig Veda, Rudra is associated with the dramatic fierceness of the thunderstorm and lightening which strikes at men and cattle, but which through the rain is the source of peace and plenty.Rudra is the fierce aspect and Shiva the calm aspect of the deity most often referred to as Shiva. In the Vedic tradition, all the Deities have two seemingly contradictory manifestations peaceful and fierce. Particularly today we see so much seemingly senseless destruction around us that it becomes completely bewildering! How can we account for that apparent contradictions? And even if we understand it, what can we do about it? And at the same time there are more desirable and gentle forms of "destruction" as the old makes way for the new and the depth of ignorance gives way to the freedom and happiness of enlightenment. How all encompassing the force of destruction is and varied are the ways in which it manifests in everything from thunder in nature, to war among men. Imagine for a moment that you are a Rishi and wish to record your vision of this force of nature. So Sri Rudram is both recognition and praise for the vital place Rudra holds in creation. The creation force is Brahma, preservation is Vishnu, and destruction is Rudra. All creations are of a manifestation of Three Forces Creation, Preservation, and Destruction. In Sanskrit "rishi" means enlightened seer and this hymn is simply a record of what he saw. In some ways it helps to start with the understanding that these Vedic verses are the cognition of an ancient Rishi.
The melody and rhythm are unique and comfortable from the first listening, but once you dive into the meaning the problems arise! Like all Vedic texts it is pleasing to the ears but confounding to the intellect. Its companion test, Chamakam is found in the seventh chapter. Sri Rudram is found in the Krishna Yajurveda, Taittariya Samhita in the fourth chapter.
0 kommentar(er)
