WHY DID CHAMAKAM END IN 33 AND 48

IN ODD AND EVEN SERIES?

(DISCOURSE BY N. R. SRINIVASAN, BRENTWOOD, USA)

Vedas mention of “Ritagam Satyam Parabrahma” meaning universal orderliness (rita) and Truth
(satyam) are Parabrahma (Paramaatman or Supreme Principle). Chamakam found in Srirudram of
Rigveda presents a grand vision of Universal and Eternal orderliness which is maintained by all the
Vedic Gods indicated somewhat by what we call in arithmetic as Progression in Chamakam. Human
being’s duty is to observe and reflect that order in his or her own life. Closely related to and mostly
identical with rita was Satyam (Truth). Satyam was declared as Sun (soorya or Savitar) in early
upanishadic thoughts whose very nature is this Satya. Satya in later period got mixed up with rita as
creation progressed and was identified not only with Brahman (supreme Principle) also called
Paramaatman but also with the person of body-mind-complex referred as Jeevaatman or individual
Self. It is therefore no wonder that even and odd numbers are presented to us as Mantras (Vedic text
or hymn) in strange orderly fashion with no explanation abounding in mystery of life and its yearning
for liberation. This order also ended abruptly with 33 in odd series and 48 in steps of four in the even
series.

We find references to numbers ranging from Soonya (0) to Infinity all over in our Srutis (Vedas and
Upanishads) and Puranaas. This indicates that our rishis (Vedic sages) had very sound knowledge of
mathematics which has been at length described in the discourse “Early and Medieval Hindus
Contribution to Science and Technology” (Hindu Reflections-September 2011). Chamakam further
indicates how these numbers could be arranged in some sort of sequential order as well as used to
reflect divine thoughts. We have in the past discussed about these in the discourses “What do Even
and Odd Numbers in Chamakam signify” (Hindu Reflections--January 2012) and “Visualizing Divinity
in Numbers” (Hindu Reflections--September 2012). Chamakam mentions of paying obeisance to
numbers in odd series starting with 1 and ending abruptly with 33. It also mentions of even numbers
in steps of four starting with 4 and ending with 48 for that purpose. This abounds in divine mystery
which may have several explanations.

Applying our present day knowledge of elementary arithmetic we could possibly find an explanation.
0 represents Nirguna (un-manifested) Brahman which is also represented as Poornam as expressed
in Vedic Mantra “Poornamadah poornamidam poornaat poornamaduchyate poornasya
poornamaadaaya poornameva avashishyate—Br. Up. 5.1 ).
0 in mathematics is indispensable. Nirguna Brahman is indispensable and is inner controller of all
beings. If we remove 0 from 0 what remains is also 0. There is the other spiritual meaning: That which
lies beyond is Plenum, (full and undiminished). That which appears as this here (i.e., as the universal)
is also Plenum, equally full and undiminished. Out of Plenum, Plenum arises. Plenum having been
taken away out of Plenum, what remains is still the same (undiminished) Plenum.

Why should the normal and regular odd series in Chamakam end abruptly with 33? Why should the
even numbers start with 4 and end abruptly end with 48? Why not the regular series of even
numbers 2, 4, 6….etc. is not seen as in the even series in the same mantra? The sole purpose of
Chamakam is intended for intense meditation which would be clear if we go through the message
conveyed in the last Anuvaka (segment) of Chamakam, the text and meaning of which can be found
in the Appendix. Evidently Rishi of this Chamakam wants to convey to us the divine purpose behind
these numbers and their arrangement? A mantra has three stipulations to distinguish it from a
normal hymn--it has a Rishi as its author, a Chhandas, meter or prosody and a deity to contemplate
upon.

To our Rishis Supreme Brahman was Nirguna Brahaman complete in all respects as Poornam,
symbolically Soonyam represenrted by “0”. Then Saguna Brahman is represented by “1“, which
Nasadeeya sookta mentions as Tadekam (that One). It will not be wrong to conclude then “01” will
be full representation of Brahman as Nirguna and Saguna standing side by side. Square root of 01 is
1. With this base we could arrive at a progressive picture for all numbers up to 33 as seen in the chart
below as well as corresponding square roots in a divine orderly pattern which Vedas call as ritam.
Surprisingly odd number 33 ends with the square root 17 in this representation; the same is
illustrated as follows in a tabular format:

Odd Number arrangement corresponding Square root

(1) (2) (3) (4)

01+00=01 1

03+01=04 2

05+04=09 3

07+09=016 4

09+016=025 5
011+025=036 6

013+036=049 7

015+049=064 8

017+064=081 9

019+081=100 10

021+0100=0121 11

023+0 121=0144 12

025+0144=0169 13

027+0169=0196 14

029+0196=0225 15

031+0225=0256 16

033+0256=0289 17

[In the sequence above column 1 shows odd number series beginning with 1. Column 2 shows the
total of previous line total of 1 and 2. Column 3 shows the total of column 1 and 2. Column 4 shows
the square root of column 3. Thus there is an orderliness shown in this pattern, call it ritam or
arithmetical progression or by any other name that may be given to it; I would like to call it divine
progression.]

First column of numbers ends in 33. We all know that there are 33 divine guards described in Vedas
who are responsible for the orderliness of the Universe. These are 11 Rudras, 12 Aaadityas, 8 Vasus,
Indra and Prajaapati. Hindu Theology mentions them as 33 Vedic deities. There is also 0 in front of
every number. 0 represents Nirguna Brahman who watches over everything without actively
participating and being invisible. Supreme Being watches over all activities without involvement. This
column therefore represents the domain of Brahman. Fourth column ends in 17. We learn from
Upanishads that human being is intellect-mind-sense-vital force-complex called Jeevatman.
Jeevaatman constitutes 5 motor organs (Karmendriyas) +5 sense organs (Jnanendriyas) +5 vital
forces (Pancha Praanas) +mind (Manas) + Intellect (Buddhi). Brahman Assembly of 33 of column 1
keeps watch on 17 faculties of Jeevaatman represented by column 4. This is what Svetaavataara
Upanishad describes as follows: “Dvaa suparnaa sayujaa sakhaayaa samaanam vriksham
parishasvajaate | tayor-anyah pippalam svaadvatti anasna-annayoe abhichaakaseeti || Two birdsa
(Jeevaatman and Paramaatman) of similar qualities which are inseparable from each other are
perched on the same tree. Of these two, one (Jeevaatman) tastes the sweet pippala fruit (eats the
fruit of the Karma) and the other (Paramaatman) is witnessing without eating (shines even without
eating). Higher value numbers found in column 1 compared to less numbers in column 4 shows the
Superiority of Paramaatman over Jeevatman as the over-lord. Jeevaatman is the spark of
Paramaatman clouded by Maaya (ignorance). Therefore Chamakam conveys the message to
Jeevaatman to meditate upon Paramaatman for its Sreyas (Eternal Bliss) towards Liberation called
Moksha in this prayer. It is therefore no surprise why Chamakam abruptly ends in 33 to convey this
powerful message. It simply says silently in a hidden voice to Jeevaatman (derived square roots) to
pay obeisance to Paramaatman (the odd numbers) to get relieved of its clouded Maaya or Avidya
(illusion) without any explanation.

Let us now turn our thoughts on even numbers prayed upon in Chamakam. This series begins with 4
and ends with 48 with steps of four in the Arithmetic series of Even numbers. This needs a little bit
deeper understanding of Upanishads. Upanishads include Vishnu Gaaytree Mantra as follows:
“Naaraayanaaya vidmahe, vaasudeevaaya dheemahi tannoe vishnuh prachoedayaat”. Let us know
Naaraayana. For that may we meditate on Vaasudeva! May Lord Vishnu invigorate us towards the
same! ”Svetaavataara Upanishad says Naaraayana is Paramaatman or Supreme Being which has been
adopted by the followers of Vishishtaadwaita of Ramanuja and Dwaita of Madhva. Among the
eulogized in Rig veda, Vishnu is prominent one and is popular to-day amongst Vishitaadvaita, Dvaita,
Gaudiya, Smaarta, Bhaagavata and other Traditions of Hinduism. Some of these are referred as cult
by many Hindu authors as well as Westerners. The Vishnu of Rigveda is celebrated for his three feet
encompassing the entire Universe for the welfare of worlds. In the popular Vishnu Expositions the
four aspects of Vishnu known as Vyoohas and the resulting twenty-four forms of Vishnu forms the
theme besides the popular ten incarnations. All these are even numbers, even number of multiples of
four dominating. The order of four (4) weapons (conch, discus, mace and lotus) held in 4 hands of
Vishnu varies giving rise to twenty-four (24) forms in modern iconography employed in Moorti
Upaasana. The identification of parts of the devotee’s body with the names of Vishnu results in
twelve forms (dwaadasa Moortis in standing stance seen in modern iconography).

Paancharaatra texts declare that four Vyoohas are in fact four aspects of the same god-head. These
are four emanatory forms in the context of creation—Vaasudeva, Sankarshana, Pradyumna and
Aniruddha. These names are celebrated as heroes in Bhaagavata. Four hands of Vishnu represent
Srishti (emergence, Sthiti (maintenance), Samhaara (dissolution) and Mukti (emancipation). These
four forms are also ritualistically named as Paramahamsa (Purusha or manifest), Vyoema (Satya or
Truth), Naada (Achyuta) and Hamsa (Naaraayana). They are also said to represent the four great time
intervals (Yugas)—Krita, Treta, Dvaapara and Kali.

According to Paancharatra doctrine each of the four vyoohas (primary emanatory forms of Vishnu)
bring forth three other forms called Vyoohantakas. 1) From Vaasudeva emanate Kesava, Naaraayana
and Maadhava; 2) from Sankarshana emanate Govinda Vishnu and Madhusoodana; 3) from
Pradyumna emanate Trivikrama, Vaamana and Sreedhara; 4) from Aniruddha emanate Hrisheekesa,
Padmanaabha and Daamoedara. These secondary emanations are known as Dvaadasamoortee (12
images). From these twelve secondary emanations arise eight other forms which are but further
manifestations of the four primary Vyoohas. These are: Purushoettama, Adhoekshaja; Naarasimha;
Achyuta, Janaardhana, Upendra, Hari and Krishna. Thus the four primary Vyooha forms, the twelve
Moortyaantara forms and the eight further emanatory forms together constitute twenty four (24)
forms known as Chaturvimsati moorti (24 images form). Gaayatri Saara Sangraha identifies the
twenty-four syllable/letters of the Gaayatree mantra with the 24 deities mentioned above as
presiding deities over the letters (Abhimaana Devata) and 24 names of Vishnu. While performing the
daily ritual of Sandhyaavandana it is customary to recite these twenty four names of Vishnu and
consecrate the twenty-four (24) parts of our body. The same is arranged in a tabular form below for
easy reference:

No. Gaayatree letter Abhimana Devata Names of Vishnu

(Chosen deity)

1. ta Agni Kesava

2. tsa Prajaapati Narayana

3. vi Soma Maadhava

4. tu Easaana Govinda

5. va Savitar Vishnu

6. re Brihaspati Madhusoodana

7. ni Paitru-deva Trivikrama

8. yam Bhaga Vaamana

9. bha Aaryama Sreedhara

10. rgoe Saavitri Hrisheekesa

11. dey Tvashtr Padmanaabha

12. va Pooshan Daamodara

13. sya Indra Sankarshana

14. dhee Agni Vaasudeva

15. ma Vaayu Pradyumna

16. hi Mitra-varuna Aniruddha

17. dhi Bhraatrideva Purushoettama

18. yoe Visvedeva Adhoekshaja

19. yoe Vishnu Naarasimha

20. nah Vaasava Achyuta

21. pra Tushtaba Janaardana

22. choe Kubera Upendra

23. da Dasra Hari

24. yaat Brahma Sree Krishna

[Gayatree-tantra insists that each letter should be contemplated upon: “Varnaanaam chintanam
dhyaanam samyak paapapranaasanam- meditation on Gaayatree letters is the complete path for
eradicating sins]

In Vishnu Sahasranaaama of Bheeshma, which is the pioneer of all Sahasranamaavalis he addresses

Vishnu with lot of epithets which all include four things as in the sloka:

“Chatutmoortih chaturbahuh chaturvyoohah chaturgatih | Chaturaatmaa chatubhaavah chaturvedah

videkapaat ||”

Chatur moortih: The Infinite is considered as having four forms—Viraat, Hiranyagarbha,

Easwara and Paramaatman. Puraanas mention about different colors of the incarnations
in different Yugas—White in Kritayuga; Red in Tretaayuga; Yellow in Dvaaparayuga and
Black in Kaliyuga. Incidentally these are the colors found on the image of Lord
Jagannath. In Vedanta Lord has four expressions in the subjective life of each individual;
the Waker (Viswa), the Dreamer (Taijasa), the Deep-sleeper (Praajna) and the Pure Self
(Tureeya)

Chaturvyoohah—Pancharaatra Aagama describes these as Vaasudeva, Sankarshana,

Pradyumna and Aniruddha. They are celebrated Heroes in Mahabharata. Aitreya
Upanishad describes four types of Purusha—Saareera Puusha (the person in the body);
Chhandas purusha (the person of Vedic meters of Mantras); Veda Purusha (the person in
the Vedas) and Mahaa Purusha (the Great Person)

Chaturgatih: 4 pursuits of man, Braahmana (Person with spiritual goal); Kshatriya

(Warrior pursuit to preserve Dharma); Vaisya (Commercial pursuit to distribute wealth in
Dhaarmic way); and Soodra (Manual work pursuit to serve the dharmic society
physically) or four Varnas. The Lord is also the consummate of four walks of life—
Celibacy (Brahmacharya); House holder (Grihasta); Retirement (Vaanaprstha) and
Renunciation (Sanyaasa).

Chaturaatma: One who expresses himself as four inner aspects (antahkarana) in all of us.

Chaturbhaavah: One who is the source of following four human aspirations—Dharma

(Righteousness); Artha (Wealth); Kaama (Pleasure) and Moksha (Liberation). [Note
Dharma leads the rest.]

Chaturvedah; one who is the author of four Vedas—Rigveda; Yajurveda; Saamaveda; and
Athrvaveda

Gaayatree Mantra has 24 syllables/letters and is the most celebrated meter in Vedas. It
has 24 Abhimaana Devatas (sought after deities and is represented by 24 forms of
Vishnu as in the chart above. As per Vedic injunctions a spiritual speaker must meditate
upon 24 names of Vishnu with the help of 24 letters of Gayatree. That constitutes 48
inputs or means for effective meditation. Perhaps that is why Chamakam ends with the
number 48. You also see how all the things explained above as powerful tools for
meditation are 4 and its multiples only. That is why Chamakam’s exposition of Mantras
is in numbers of 4 and its multiples and not any other even arithmetic series.

You will also see Rita or orderliness in many creations of Supreme Principle. Supreme
principle is meditated upon as Samvatsara (year) in Mantrapushapa (Samvatsaroevaa
apaam pushpam), meaning He is Kaalapurusha or embodiment of Time. There are 12
months in a year which is 4 Chaturmaasaa (4x3=12). There are 24 fortnights (pakshas) in
a year like 24 letters in Gaayatree. There are 4 quarters; 8 directions; 8 Vasus; 8 Direction
deities (Ashta-dikpalakas); Ashtaksharee mantra (Om Namoh Naaraayanaaya) of 8
letters; Dwaadasaaksharee (12 letters) Mantra (Om namoh bhagavate Vaasudevaaya);
Shoedashaaksharee (16 letters) Mantra of (Hare Rama Hare Krishna). Each one of these
is directed towards the base figure of 4 mentioned in Vishnu Sahasranaama. Vishnun is
identified as Naarayana who is the Paramaatman (Supreme Principle) mentioned in
Svetaavataara Upanishad.

Also we know there was no such thing as Vaishnavism or Saivism in the Vedic period. In
the worship of Panchanana, five faced Siva in present day practice, he is meditated upon
as Panchabrahman with Panchbrahma mantras which contain the five names of
Panchanana popular with Saivites. The same mantras are also addressed to Narasimha
with the same epithets of Panchaanana contained in Vedic mantras. This has been
explained in previous discourse “Mantras from Mahaanaaraayana Upanishad”. Rudram
and Chamakam only refer to Brahman. With sectarian doctrine these are used in worship
for Siva only. So the above contention of Chamakam numbers are directed towards
meditation on supreme Principle is no exaggeration. It was all one universal prayer to
that One Supreme Principle (tadekam); the Chamakam prayers are secret Mantras with
hidden secret of these odd and even numbers which is the Vedic way which leave
mantras to be expounded with the help of learned Gurus.

Smaarta Tradtion is more liberal, broad-based and non-sectarian tradition in

Brahminism. Their philosophy is more suited to common form of worship conducted in
Hindu temple-complexes popular outside India. They worship Ganesha, Siva, Sakti,
Vishnu, Soorya and Skanda with equal importance, though all of them are not Vedic
deities and even though the word Smaarta is derived from Smriti meaning strict
adherence to Vedas. They give equal importance to all that is said in Vedas and accept
all major Hindu deities also as forms of Brahman. They accept all the six manifestations
of God as recommended by Sankara. They are known as Sanketis in Karnaataka. Most
recent Upanishads like Ganesha Athrvaseershoepanishat and Kalisantarana Upanishad
on Puraanic deities with lot of Phalasrutis (benefits derived by praying) fit into their
philosophy including Bhajana Sampradaayam (prayer by singing hymns loudly).

Purushasookta says what humans know is only one fourth and what is hidden from
them is three fourths. That concept is well demonstrated when we look at Linga images
installed in temples. Only one third of the Linga is available for physical worship. On the
dark but clear moonless night if we gaze at the wide expanse of the sky we see billons
of star-clusters from millions of galaxies with their inscrutable silence. We live on a
small-sized planet called earth which is almost comparable to a dot on the whole
universe, which is again a planet of a medium sized star (Sun). We have limited
knowledge of the Milky-way only amongst all galaxies. Our knowledge is mostly
confined to Mother Earth and rest remains on speculation or mystery. Knowing the
limitations of the human beings and the short span of life on this earth, Good Lord
stopped at the odd number of 33 and even number of 48, without taxing us by
extending it to infinity. Even here we do not know his original intentions. Hence I have
speculated on these limited numbers like many others. May we therefore conclude this
discourse with a prayer to the Supreme Principle for granting us that supreme
Knowledge which can be attained only when Jeevaatman merges with Paramaatman in
its final journey!

Vidhartaara(ga)m havaamahe vasoeh kuvidvanaati Nah| Savitaaram Nrichakshasa

---(MNU)

We invoke the Creator of the Universe

Who sustains the creation in many ways and

Who witnesses the thoughts in many ways and deeds of men

May He grant us plenty of excellent wealth!

REFERENCES:

1) Ramachandra Rao, Vishnu Kosha, Kalpataru Research academy, Sankara Math,

Bengaluru, India.

2) Swami Devaswarupananda, Mantrapushpam, Ramakrishna Math, Kolkota, India.

3) Swami Chinmayaananda, Vishnu Sahasranama, Central Chinmaya Mission Trust,
Mumbai, India.

4) Srnivasan N.R., Some Vedic Mantras used in Hindu Worship and Rituals, Hindu
Reflections, Internet.

5) Srinivasan N.R., What do Odd and Even Numbers in Chamakam Signify, Hindu
Reflections, Internet.

6) Srinivasan N.R., Visualizing Divinity in Numbers, Hindu Reflections, Internet.

7) Swami Vimalananda, Mahaanaaraayan Upanishad, Ramkrishna Math, Chennai, India.

APPENDIX
ELEVENTH ANUVAAKA PRAYER FROM
CHAMAKAM

PRAYER OF SERIES OF ODD NUMBERS

“ Ekaa cha may tisracha may pancha cha may sapta cha may nava cha may ekaadasa cha may
trayodasa cha may panchadasa cha may saptadasacha may navadsas cha may ekavi(ga)msatischa
may trayovi(ga)msatischa may panchavi(ga)msatischa may saptavi(ga)msatischa may
navavi(ga)msatischa may ekatri(ga)msacha may trayastri(ga)msascha may ||

PRAYER OF SERIES OF EVEN NUMBERS

Chatasrascha may ashtau cha may dvaadasa cha may shodasa cha may vi(ga)msatischa may
chaturvi(ga)msatischa may ashtaavi(ga)msatischa may dvaatri(ga)mscha may shat-tri(ga)mscha may
chatvaari(ga)mscha may chatus-chatvaari(ga)mscha may ashtaa-chatvaari(ga)mscha may vaajascha
prasavascaa-pijascha kratuscha suvascha moordhaa cha vysniyascha-antyaayanascha-antyascha
bhouvanascha bhuvanascha-adhipatischa ||11||
CONCLUDING PRAYER

Om Idaa devahoor-manur-yajneer-brihaspatir-ukthaamadaani sa(ga)msishad-visvedevaah sookta-

vaachah prithvimaatarmaa maa hi(ga)mseer-madhu manishye madhu janishye madhu vakshyaami
madhu vadishyaami madhumateem devebhyo vaacham-udyaasa(ga)m sushrooshenyaam
manushebhyastam maa devaa avantu sobhaayai pitaro-anumadantu || Om Shatih
Shaantih Shaantih ||

[May I be granted the odd numbers1, 3, 5, 7, 9, 11, 13, 15, 17, 19, 21, 23, 25, 27, 29, 31, and 33 as well
as even numbers 4, 8, 12, 16, 20, 24, 28, 32, 36, 40, 44, and 48 to ensure food and its continuity and
the urge to enjoy the origin of all creation—the Sun, the heaven, the head of all, the infinite, the all-
pervading like the sky, time and the like present at the end of total consummation exists at the end
of it on the earth as universal form, the Antaryamin, the immortal, the inner ruler of everything, the
Omnipresent and Omnipotent. May Peace prevail, in all our inner struggles, external conflicts and
Heavenly disturbances due to our own missdeeds disturbing the Universal orderliness that was given
to us!]

[The sacred gods are implored by mantras on Kamadhenu, the granter of all wishes. Manu does the
sacrifices and Brihaspati recites the pleasant Mantras. May these praises of Visvedevas and Mother
Earth save me from sufferings! May my pleasant thought bring forth pleasant actions and resultant
enjoyable fruits! May my joyous offerings bring forth fine and worthy speech and my words please
the divinity, make men turn their tears to joy; May Gods enlighten me and invoke my speech very
powerful and my ancestors (Pitrus) feel extremely glad over it and bless me to perpetuate it.]

MATHEMATICS IN CHAMAKAM

Mathematics is a part of our daily life in several ways. Hence,

it is no wonder that it has come to occupy an important place in
religious rituals also. This is what we find particularly in the
Hindu way of life or the Hindu religion.

Worshippers of Lord Siva recite Rudram with 11 sections followed

by Chamakam with 11 sections as a routine prayer every day. This
is called the daily nyasam or mode of worship. In the Rudram
part, the devotee pays repeated obeisance to Lord Siva and prays
for his blessings for human well being. But on special occasions,
the number of times the recitation is done is increased.

In Rudra Ekadasi, Rudram is recited 11 times and Chamakam is

recited once. After Rudram is recited once, one section or
anuvaka of Chamakam is recited in order.
In Laghu rudhram, Rudra Ekadasi is done 11 times, that is, Rudram
is recited 112 or 121 times and Chamakam is recited 11 times.
In Maharudram, 11 Laghurudrams are recited; that is, Rudram is
recited 113 = 1331 times and Chamakam 112 = 121 times.
In Atirudram, 11 Maharudrams are recited; that is, Rudram is
recited 114 = 14641 times and Chamakam is recited 113 = 1331
times.

The Chamakam mentions completely the ideal of human happiness and

defines in the highest degree the desires to be fulfilled without
delimiting those to be asked for or to be granted.

In the Chamakam, in anuvakas or sections 1 to10, the devotee

prays for almost everything needed for human happiness and
specifies each item. But in the 11th anuvaka or 11th section of
Chamakam, the devotee prays for the desired things not
specifically but in terms of numbers, first in terms of odd
numbers from 1 to 33 and later in multiples of 4 from 4 to 48, as
follows:

“Eka cha me, thisrascha may, pancha cha may, sapta cha may,
Ekadasa cha may, trayodasa cha may, panchadasa cha may, saptadasa
cha may, Navadasa cha may, ek trimshatis cha may, trayovimshatis
cha may, Panchavimshatis cha may, saptavimshatis cha may,
navavimshatis cha may, Ekatrimshatis cha may, trayatrimshatis cha
may, panchatrimshatis cha may, Chatasras cha may, ashtou cha may,
dwadasa cha may, shodasa cha may, Vimsatis cha may,
chaturvimshatis cha may, ashtavimshatis cha may, Dwathrimashatis
cha may, shatstrimshas cha may, chatvarimshas cha may,
Chatuschatvarimshas cha may, ashtachatvarimshas cha may”

which means:
“Let these be granted to me. One, three, five, seven, nine,
eleven, thirteen, seventeen, nineteen, twenty one, twenty three,
twenty five, twenty seven, twenty nine, thirty one and thirty
three as also four, eight, twelve, sixteen, twenty, twenty four,
twenty eight, thirty two, thirty six, forty, forty four and forty
eight”.

Traditional scholars and pandits explain the significance of

these numbers as follows:

ODD NUMBERS:
1 = Nature or Prakriti
3 = The three gunas, namely sattwa, rajas and tamas
5 = The five mahabhutas, or the five basic elements, that is,
prithvi, ap, tejas, vayu and akasha, (earth, water, energy or
agni or fire, wind and space).
7 = The five sensory organs and the mind and intellect
9 = The nine openings in the human body, called the navadwaras.
11 = The ten pranas and the Sushumna nadi
13 = Thirteen Devas
15 = The nadis or nerve centres in the human body
17 = The limbs of the human body
19 = Medicinal herbs
21 = Important vulnerable parts of the body
23 = Devas controlling serious diseases
25 = Apsaras in heaven
27 = Gandharvas
29 = Vidyut Devas
31 = Worlds
33 = Devas

MULTIPLES OF FOUR:
4 = The four ideals of human life, namely dharma, artha, kama and
moksha,
(righteous way of life, wealth, desire, and salvation)
8 = The four Vedas and the four upavedas
12 = Six vedangas and six shastras.
16 = Knowledge to be obtained from God
20 = The Mahabhutas
24 = The number of letters in the Gayatri metre
28 = The number of letters in the Ushnik metre
32 = The number of letters in the Anushtup metre
36 = The number of letters in the Brihati metre
40 = The number of letters in the Pankti metre
44 = The number of letters in the Trushtup metre
48 = The number of letters in the Jagati metre
One great scholar says these numbers represent a polymer chain of
molecules that form apa or water that enables evolution of life
and intelligence, and apa is nothing but the nitrogenous base
pairs of the DNA. The numbers 1 to 33 represent the 33000 base
pairs of mitochondrial base pairs of DNA. The numbers 4 to 48
represent the 48 million nuclear bases of DNA. The two sets of
DNA bases combine to provide sustenance of human wellbeing and
onward evolution of human life. When the devotee prays for the
blessing of these numbers, actually he is praying for bestowing
on him all these DNA bases which conduce to sustenance of human
wellbeing and happiness.